Turn back to Matthew 23. I don't know how far I'll make
it through this chapter. I might make it through the whole
thing. We'll see. I'm not going to make it a long
sermon. There's a lot of verses there.
The title is Pretenders. Not every time we bring a message
can we go to Psalm 23. We have to deal with other things.
And our Lord does this. Our Lord does this. That's why
when Frank quoted that verse over in Proverbs 27, I thought
that fits this scripture. Open rebuke is better than secret
love. But our Lord deals with this.
And He deals with it openly, honestly, and this is the message. This is the message that was,
you might say, the straw that broke the camel's back. This
is the message that pushed those Pharisees and scribes over the
edge, and they decided, you're going to die. He stood in the
temple and gave this message, and they heard it, and he called
them right out. I mean, he called them out. He
said, you scribes, you Pharisees, you hypocrite, you pretenders,
actors. You know, back in those days,
back in the Roman days, the old Roman days, you know, an actor
was the lowest form of humanity. I didn't know that. I was watching
this on a program. They said an actor back in those
days was considered one of the lowest forms of human life, was
to be an actor. Of course, now look at it. Roll
out the red carpet. They go strutting down and all
the people go screaming. Make little gods out of them.
But they are pretenders, hypocrites. That's what our Lord calls them.
Then spake Jesus, and this ought to get our attention. When I
read this again this morning, it went over my nose. That jumped
out at me. Then spake Jesus. Then spake
the Son of God. Then spake the Just One. Then
spake the Holy One of Israel. We can tag all those names onto
this. Because this is the Son of God.
Then spake the Redeemer. This ought to get our attention
this morning. This ought to move us up a little bit on our seats
to catch what he's saying. And he spake to the multitude
that was gathered there in the temple and to his disciples which
were gathered close, I'm sure, close by him. And this is his
final farewell message to the multitude. This message right
here. And he says to them, saying,
The scribes and the Pharisees sit, and Moses sit. Now a Pharisee is any man religious
but lost. A Pharisee is a man who is self-righteous. And any man who is religious
but does not know Christ, even though they say they do, but
really do not know Christ, have not submitted to Him and His
righteousness, is nothing more than a Pharisee. That's all he
is. And it says the scribes and the
Pharisees, they sit in Moses' seat. But they do not have the
same spirit that Moses had, the Spirit of God. They did not have
the same wisdom that Moses was given. They did not and do not
have the same love that Moses possessed. But they sit in that
seat. And they would interpret the
law to the people. Well, when you have pretenders.
Just like the scriptures, you have a pretender interpreting
the scriptures, you're in trouble. You're in trouble because there's
no light in him. There's no light. And this is this is what was
going on. They sit in Moses seat. Now,
he says, all therefore, whatsoever they bid you observe is God's
word. Observe God's Word. They may
be wrong, but you do right. You do what's right. All of you
may go out of here this day and jump off a cliff, but I'm not.
And he says they're wrong. They may go out here and do things
wrong and they do. But you don't do that just because
they do it. You may hold someone in high
esteem. High esteem. They may do something
that's just not right. Well, you don't do it. That's
what he's saying to them. You all therefore whatsoever
they bid you observe. That observe and do, but do not
after their works. Don't do that. For they say they
talk a good game. They talk a big game, but they
do not. They do not do any of the things
they are commanding you to do. They don't do that. For they
bind heavy burdens and grievous to be borne. And that's the law. The law. I tell you, if I stepped
here this morning and started using the law on you and commandments,
boy, you'd go out here heavy. You'd go out here heavy. He says they're too grievous
to be borne. And it laid them on men's shoulders, but they
themselves would not move them with one of their fingers. They
won't even take a finger to help move or help you with the burden. They won't do that. Notice how
different the effect of law and grace are. How different. The Pharisees
would bind heavy burdens, but they did not have the heart to
help anyone. that they would bind these burdens
on. They did not have the heart or the graciousness, the compassion
to help. They'd see an old lady, an old
widowed lady in need, they'd look the other way. They wouldn't
help. Well, what's our Lord say? What's the Gospel say? Come unto
Me, all you that labor and heavy laden, and I'll give you rest. I'll give you rest. Take my yoke
upon you. My yoke is easy. My what? My
burden is light. Light. Oh, what a difference
between law and grace. Big difference. The law makes
no one merciful. That's the work of God. It's
the work of God. And he gives some marks here,
how to identify these men. But all their works, and he says
all, not just some of them, every last one of them, all their works
they do to be first seen of men, praised of men. They make broad
their phylacteries, and they just keep making them broader.
You know, on their phylacteries they'd have pieces of parchment
containing the sentence of the law. That would be on their phylacteries. And of course, you know, the
more holy they felt, or wanted to appear, the bigger the phylacteries
got. I mean, you've seen some of these
rabbis in their religious garb, what it looks like. They do this to be seen of men. And they make broad their phylacteries
and enlarge the borders of their garments. All of it for show. And they love the uppermost rooms
at feasts. They're not going to sit in the
back row. They're not going to go to the
feast. I tell you what, they'll go to the feast like that man
went to the Mary's Feast in his own dress. That's the way they'll
go. But when they go to the feast,
where men are gathered and have religious gatherings, it's for
show. It's for show. And they love
the chief seats in the synagogues. You know, they have them all
sitting up here. This way they look like they're spiritually
intelligent and everybody's going to come to them for knowledge
and for understanding. They like that. They love that. They love that. If they were
born of God, believe me, they'd have a burden on giving their
advice. Handling the Word of God, rightly dividing the Word
of God, that would become a burden. They wouldn't be sitting up there
just saying, well, if you need to know anything, just ask me.
Just ask me. That was them. And greetings
in the markets. They loved to be greeted in the
markets. And they loved to be greeted like this. Teacher! Teacher! Oh yeah, what do you want? That's
what they loved to be called, teacher. to be highly esteemed
among men and to be called a teacher of God. But you don't be that way. You
don't be that way. And He's instructing His disciples
and us. You do not be that way. You do
not be called rabbi. He gives some things what not
to be called and what not to call men. You don't be called
rabbi. One, you're a master. First of
all, what have you and I ever mastered? What have I ever mastered? Doctor of divinity. It just amazes
me that men call themselves doctors of divinity. God is infinite. He's infinite. His wisdom is
infinite. His knowledge, everything about
God is infinite. He said, one is your Master,
even Christ, and you're brethren. You're brethren. And don't you
call any man Father. Holy Father. Don't you call any
man Holy Father. Because one's your Father, even
God, which is in heaven. He's the only One who is our
Holy Father. I know they call the Pope Holy
Father and kiss His ring There's nothing holy about that man in
any way, shape, or form. God, our Father, which is in
heaven, is holy. Now, he's not talking about our
earthly father. We can call our earthly father's
father. I have a father, but he's my
earthly father. He gave me all the mess that
I am. That's what I got from him. Now, he did give me a good upbringing,
but I inherited the nature. I inherited. I got it from him.
Now, he is my earthly father, but I have a heavenly father
who is holy, just, and good. And don't you ascribe that to
anyone else. No one else. And neither be ye called
masters for one's your master. He repeats this. Don't go around
calling or allowing people to call you, in the sense that they
were calling them teacher, masters, masters of divinity. I don't
know masters of divinity. We have pastors and teachers,
but God gives pastors and teachers
for the edification of the church, perfecting of the saints, but
that, you know, it's not what he's talking about here. Don't
seek to be called these things. Don't seek a position or a title.
Don't look for a title. Don't look. But he that is greatest among
you. If you'll notice, greatness in the kingdom of God belongs
to those who serve. He that is greatest among you
shall be your servant. The Apostle Paul. Probably one
of the great minds of that age, great men of that age, was probably,
and he was, one of the greatest servants of that age in the church
of Christ. He always called himself a servant
of Jesus Christ. All the apostles did. Called
themselves servants of the Lord Jesus Christ. Called themselves
apostles to let them know that is their office, their calling,
but servants. Servants. He that's greatest
among you. is your servant. And our Lord,
as I said, is the perfect example of that. Is there any greater
than He? Yet He came to serve. He came
to minister. He says, I did not come to be
ministered unto, but to minister, to serve, and to give my life
a ransom for many. A servant. What an honorable
thing. What an honorable position to
serve. And whosoever shall exalt himself shall be abased, and
he that shall humble himself shall be exalted. The rule of
the kingdom of God is opposite of the kingdom of men, isn't
it? It's totally opposite. In the kingdom of men, in the
kingdom of this world, the greatest are those who are exalted. They
have the most money, most power, most, most, most, most. But it's
totally opposite in the Kingdom of God. It's the most humble. It's the most humble. And none was more humble, more
meek, and more loving than our Lord. None. And true happiness, I'm telling
you, this is true. True happiness comes when we
are serving others. Not when we are serving ourselves.
We are serving others. Then he turns on to these Pharisees.
And he's being honest with the multitude. He's being honest
with his disciples. And he's being honest with those
Pharisees. I want someone to be honest with
me. You want me to be honest with you, don't you? To tell
the truth. When I stand, look at these children. Look at these children. To be
honest, when I lay down to die, I thank God for Henry Mahan that he told the truth. Just
be honest. And he says here, but woe unto
you, verse 13, scribes and Pharisees and hypocrites. That's being
honest. You're hypocrites. My soul, I tell you what, if
I am a pretender, if I am a hypocrite, Lord, show me. I'm serious, show
me. Not at judgment, but now. If
I missed it, make me know now. If my faith is not genuine, let
me know now. I'm serious, that's a heart prayer
of mine. And I prayed that often, Lord,
if my faith is not genuine, give me genuine faith. If the repentance
is not genuine, give me genuine repentance. And he says, you shut up the
kingdom of heaven against men. If I stand here this morning. And I take the word of God and
I twist it. I twist it. I'm shutting up the
kingdom of heaven against you. You need to go in yourselves
Neither saith he them that are entering, those who have an interest.
You come here this morning. You have an interest. And for
me to stand here and lie is to shut up the kingdom of heaven
against you. That's how men do it. The way to shut up the kingdom
of heaven is by taking away, as our Lord said to them in another
place, the key of knowledge. And that key of knowledge is
Jesus Christ Himself, by not preaching Christ, by not preaching
Him as the scripture has revealed Him. I know many use His name. I believe Paul said that they
will come preaching another Jesus. They'll use His name, but they
won't preach His character or His work, not truly. And then
he said, you're shutting up the kingdom of heaven. And woe to
you, scribes and Pharisees and hypocrites, you devour widows'
houses." He said, this is what you're doing. You're not helping
the widows, you're devouring the widows. Pure religion, undefiled, is
a visit to what? The fatherless and the widows.
But you don't do that, you devour them, he said. You take advantage
of them. And for a pretense, you stand
and you pray a long time. You're going to have received
a greater damnation over this. You know, statistically, statistically,
the TV evangelist, this TV evangelism that goes on that we see, statistically,
it is supported mostly by women and widows. That's a statistic. You devour widows' houses. You take their whole income.
You empty their bank account. You totally take from them everything
they have to support your high living. Your high living. You know, I've watched some of
this evangelistic stuff that goes on television, more lately
since I've been pastoring than ever before. And there is this
thing going on now of your seed money, your seed faith, it's
just seed, seed, seed. seed, nothing about Christ, nothing
about, listen, nothing about judgment, mercy, faith, and love. It's God will bless you. Send
your seed money in. It'll all come to a harvest.
It's ridiculous. It's ridiculous. And that's what they do. You
devour widows' houses and then you make long prayers. Put your
hand on a stack of letters and you pray for a long time. Make
it look so good. Send out prayer calls. What's
sad is, I mean, this is our day I'm talking about. This is our
day. And world, you scribes, Pharisees,
and hypocrites, you come from sea and land. Boy, if that's
not what they're doing now. You come from sea and land to
make one proselyte, to win one Gentile over to your way. Well, he's saying, you Jews,
you're going over, you're encompassing sea and land, putting forth a
lot of effort to proselyte one Gentile to your way. And when you've done that, you've
made him two-fold a child of hell than yourselves. You put
out the dragnet to catch whomever you can. And when you give them
a false hope, you give them a false hope. You make them two-fold
a child of hell. It would have been better if
you had left them alone. It would have been better if
you had left them alone. A false profession is the most
difficult to deal with. You found somebody that's got
a hope, a false hope. But it's a hope to them. And
you try to talk to them about the gospel. You can talk to a
drunk or a prostitute or anybody easier about the gospel than
you can someone who has a false hope. He said you've made them
two-fold a child of hell. And woe to you, you blind guides.
Blind guides? Who would hire a blind guide?
Does anybody here hire a blind guide that's never been where
you want to go? That's what they are, blind guides. They've never
been here. They've never been what he's
talking about. Never been there. Whosoever shall
swear by the temple. It says here, woe to you, you
blind guides, which say, Whosoever shall swear by the temple." Well,
that's nothing. That's nothing. Well, that temple
represented God. It represented God's presence.
That's what it represented. It represented His presence.
And the temple was given to who? Israel. God's elect. It wasn't given to the Amorites,
the Hittites, and all the other ites. It was given to the Israelites.
But here's what you say. If you swear by the temple, that
doesn't mean anything. But if you swear by the gold
on the temple, now that's a different matter. You're a debtor. You've
got to keep your oath now. It'll pay up. It'll pay up. Oh, he says, you fools and flies,
which is greater, the gold or the temple that sanctifies the
gold? Which is greater, that which sanctifies? That which is sanctified. What's
that which sanctifies? That which makes it. Holy, that
which separates to the use of God. And whosoever shall swear by
the altar, well, that altar represented Jesus Christ. It represented
Christ, the Son of God. Is that not what the altar represented,
Him? Well, it's nothing. It doesn't
mean anything if you swear by the altar. But if you swear by
everything that's put on the altar, the gifts on the altar,
well, you're guilty. You're guilty. Here's what our Lord's doing.
He condemns their misleading teaching concerning swearing.
You know, our Lord said this, swear not at all, didn't he?
They said swear not at all, but they swear, they would swear
all the time, but they tried to do it in a way and you hear
people now, they try to do it in a way that they didn't use
God's name. They try to swear in a way that
that they wouldn't use his name. So they would swear by the temple
or they would swear by the altar. They'd swear by heaven. But by
doing this, they thought, well, we didn't use his name. We didn't
swear by his name. Oh, he said, you fools, you're
blind. Which is greater, the gold or
the temple that sanctifies the gold? The gift? The altar that sanctifies the
gift or the gift? The sanctity, he says, lay in
the temple and the altar, not the gold or the gifts. Doesn't religion, doesn't natural
religion get everything totally backwards? Just like the natural
flesh, the natural mind gets everything backwards. Whosoever
therefore shall swear by the altar. And he gives the proper
meaning here, see, he gives the proper interpretation. And this
is what the people were under. Think about this. This is what
they were under for years and years and years and years. This
kind of lying and deception. And our Lord comes in and he
straightens this out. And he said, this is this is
the truth. This is how it is. Whosoever,
therefore, shall swear by the altar, he swears by it and everything
on it. You can't separate it. And whosoever swears by the temple,
swears by it, by him that dwells therein, and he that swears by
heaven. swears by the throne of God and by Him that sits on
the throne. You're guilty of using God's name in vain. Using His name to swear by it.
He said because you swear by heaven, you're swearing by God's
throne and Him that sits on the throne. It's amazing what we
come up with to try to get around things so that we won't be so
guilty. That's just natural man. That's
just natural man. They would come up with forms
of swearing in order to evade the use of God's name. That's
what they did. Our Lord proved to them that
they missed it. He said you missed it. You swear
by the temple, you swear by everything in it, the altar, you swear by
heaven, you swear by God who sits on the throne. You're guilty,
that's what he's saying. You're guilty of taking God's
name in vain. And then we come to verse 23. And here's the problem
of the whole matter, I think. Woe to you, scribes, Pharisees
and hypocrites, for you paid tithe and mint and anise and
cumin. They were very careful about
that. They were very careful about paying their tithes, their
10 percent. They didn't let that get by.
They would take these second, what I'm going to call secondary
things, and they made them very important. You see, the tithes
was what was used to support the temple and the priest and
all these men. Well, they made a big issue out
of that because that was their living, the tithes and what was
brought into the temple. But they passed over justice. They passed over, he said, judgment.
And you have omitted the weightier matters of the law, which tells
me there are weightier matters of the law. There are weightier
matters. Judgment, mercy and faith. And like I said over Luke, it's
the love of God. These ought ye to have done,
you should do the, of course, the law commanded tithes. And
so you should do that, but not leave the other undone, not pick
and choose. Are you going to open the Word
of God and pick and choose what you want to believe? We're not at liberty to do that.
Not at liberty. Christ said, if you keep my commandments.
What did that young man say, that rich young man say? Which
one? Which one? What do you mean,
which one? Christ said, keep my commandments.
Every one of them. Every one of them. I say, you have omitted
the weightier matters of the law. They were so punctual on
these lighter matters, secondary matters, but justice, Mercy. They were merciless. They didn't forgive anybody.
I mean, if you didn't come up with 10%, if you came up with
9%, I'd say next week you better bring 11. You better bring that
1% you missed. They didn't know anything about
mercy. At all. Or faith. They didn't do that.
These are the weightier matters, he says, of the law. How'd they
admit these things? Well, first of all, they just
bypassed it. They didn't deal with it. They let it go. They
let injustice go because so many times they'd be condemning themselves
if they dealt with it. So they just let it go. And then
it's evident they taught salvation by works. That is a perversion of justice.
Salvation by works is a perversion of justice. And now in our day,
let's bring it to our day. To say that Jesus Christ died
to save every son of Adam is a perversion of justice. That's
passing by judgment. The judgment of God. Christ said, for judgment I've
come into this world. And they passed by that. Passed it by. They did not believe, nor do
they believe today. that Jesus Christ died under
the judgment for God for a multitude of sinners given to him by the
Father. I had a man, a pastor, say to me, and I've told you
this before, that Christ died for Judas as well as Peter. That
is a perversion of justice. That's a perversion of justice. And then mercy. If we misunderstand
God's judgment at the cross, we'll misunderstand mercy too.
We'll misunderstand it there also. But they omitted mercy
by not teaching it and by not giving it. They were merciless,
merciless. And then they omitted faith.
Abraham instead believed God. And he believed God before the
law was given. About 400 years, something like that. 400 some
years before the law was given. Well, it was more than that. Abraham was counted righteous
before circumcision or after circumcision. Well, before, it
says. But they omitted these things. They omitted faith. They
omitted this thing of believing and trusting God alone, apart
from works. They omitted it. And then, as it says over in
Luke, they omitted the love of God. The love of God. And if you omit
this, everything fails. It all fails. You go over and
read, what, 2 Corinthians 13? It all fails. It's just tinkly
symbols. Sounding brass. That's all it is. Teaching that
God loves everyone. The same, that's omitting the
love of God. That is absolutely perverting
the love of God. According to the Scriptures.
The Scriptures don't teach that. They don't teach that. The Scripture
says this, He that loveth not, knoweth not God, for God is love. You have omitted these things.
The weightier matters. The secondary things, such as
your tithes and these things. He said, you made a big deal
out of them. You made a big deal. You blind
guides, you strain at gnats, you strain at a gnat and you
swallow a camel. I never understood that until I did some more reading
this week. They would strain their wine to get the gnats out
of it, unless they should choke drinking it. So they would strain
their wine to get the gnats out of it. And that's our Lord saying,
you strain your wine. He says here, you strain out
of that. The better rendering is this.
You strain out that. You strain them out. You get
them out of what you drink, lest you choke on them. But at the
same time, you commit great grievances without any sting of conscience.
You swallow camels, as Spurgeon said, humping off. You swallow
camels, hump and all. Woe to you, scribes, Pharisees,
and hypocrites. You may clean the outside of
the cup and the platter, but within are full of extortion
and excess. You look so clean outwardly, everything you do
outwardly is... Paul said, as far as touching
the law, I was blameless. He said, I kept all this outwardly.
I did all these things outwardly. And I thought I was righteous.
But inwardly, he said, You're full of dead men's bones. You're
full of extortion. You're full of excess. That is, it may clean the outside of the
cup, but inside, oh my soul, inside, inside, that's where
the work of grace is. Inside, that's where salvation
begins. It's in you. Inside. Salvation begins inwardly. Then
it comes out. And if it's in, it will come
out. If Christ is in you, it will come out. It will. Now, blind Pharisees, cleanse
first that which is within the cup and platter, that the outside
of them may be clean also. Now, who would? This is why it's
saying, you take a cup, this glass, this glass of water right
here. You clean it every week when
we clean the church. Somebody cleans these glasses,
I think. I'm sure somebody does. But you don't ever clean the
inside. Not one of you ladies would drink out of this. I know
you. I mean, we've got sanitizers. We'll have them hanging off our
neck for long. And our Lord is saying, you clean the outside
and you clean the outside of the plate. But where all the food sat and
the water sat, you leave it alone and you drink and you drink day
after day after day. He said you're cleaning the wrong
thing. You're concerned about the wrong part. Did Peter, we saw this not too
long ago, did Peter say, let it be that hidden man of the
heart. Let that be the one you take care of. Let that be the
one wife that your husband sees. That hidden man of the heart,
quiet, meek and quiet spirit. Oh, salvation begins within. We do not drink from the outside
of the cup. We drink from the inside. That's what's coming
out from inside. Then, woe to you, scribes and
Pharisees and hypocrites, for you are like white as sepulchers,
which indeed appear beautiful outward, but are within full
of dead men's bones and all uncleanness. Well, he's describing these false
religionists, these false pretenders and hypocrites. This is who they
are. He said, you're just like a grave.
You look good, you know, Especially on Memorial Day, you
go down, you pass the cemetery and it's so decorated. They look
so nice, they're so well mowed and kept up. I tell you what,
open that ground up. Open that ground, plow that ground
up. Flip it over. Flip that ground over. And he
said it's full of dead men's bones, it's full of decay, rotting. flesh. And he said, that's you. You Pharisees, and this is the
religious leaders. These are the religious leaders
he's talking to. Oh, how dangerous. See, they didn't have it. Israel
didn't have a separation of church and state like we have. You know,
we have separation of church and state. The church was their
guide. These men were the government.
They were the government and the church. They were all of
it. And this is what they had to deal with. But our Lord exposes
them here. Even so, in verse 28, and I'll
wind this down. Even so, ye also outwardly appear
righteous to men. They think you're good people,
good neighbors. They like living beside of you. You don't steal.
You're too self-righteous to do it. It's not grace. It's not the love of God that's
constraining you. It's self-righteousness. But
within, you're full of hypocrisy Woe to you, scribe, Pharisee
and hypocrite, because you build the tombs of the prophets. You
build monuments to them and you garnish them and you take care
of them and you make them look so pretty. And you say, if I had
been in the days of my fathers. Admitting that what their fathers
did was wrong. Although they have never admit
what they were doing was wrong. They said we wouldn't have been
partakers of their deeds. Oh, we wouldn't have done. Yes,
you would have to. We wouldn't have been partakers of their
deeds, but you know what they ended up doing two days from this?
They put to death that prophet. That prophet that Moses said
would come. They did this. They did it. He
says, you have to measure your father, you serpents. The generation
of vipers, how are you going to escape the damnation? How
are you going to escape judgment? You're not. You're not. And he's
saying, he gives him a prophecy here. He gives him a prophecy.
I'm going to send you prophets, wise men, apostles, Paul, Peter,
John. I'm going to send these men to
you. And here's what you're going to do to them. You're going to
kill some of them. You're going to crucify them.
You're going to scourge some of them. You're going to persecute
them from city to city. Isn't that what Paul did? Didn't Paul
go from city to city before God saved him? Before God saved him,
that's what he was doing. Go city to city. Yet upon you
may come the righteous blood shed upon the earth from the
blood of righteous Abel unto the blood of Zechariah, son of
Barakias, whom you slew between the temple and the altar. Judgment's
coming. Judgment's coming. People are
going to laugh at that. They can make light of it. Let it
go right over their head. But he said judgment's coming.
You cannot live like this and judgment not come. It's going
to come. It's going to come. All these
things are going to come up on this generation. Then he says,
Oh, Jerusalem, Jerusalem. With compassion, pity. He said, Jerusalem, Jerusalem.
Now that killeth the prophets, what a charge. And you stonish
them which are sin unto thee. We saw this in the parables of
the marriage and the vineyard, sending his son. All of them
were done. All of them were killed. All
of them were persecuted. How often would I have gathered thy children
together? How often have I sent you prophets? How many times
has God sent a man, put him in a pulpit, and preached the gospel? How many times did he send his
prophets, Isaiah, Jeremiah? I mean, you can go through all
those prophets. How often would I have gathered thy children
together, even as a hen gathers her brood under wings, and you
would not! It's never, you could not. It's always, you would not. You will not come to me that
you might have life. And he said, your house is left
to you decimals. And didn't that happen? Everything he says will
happen. Everything he says. I say unto you, you shall see
me no more till you say, Blessed, oh, blessed is he that cometh
in the name of the Lord. He shall get his praise. He will
get his honor when all is said and done.