The God of glory is a jealous
God. Over and over and over again
in scripture, the Lord God says, I am a jealous God. He is jealous for his own name
so that he will allow none to bring reproach upon his name
without he turning against them and by them honoring his name
even in judgment. He's jealous for his honor. He
will be honored, sanctified by men. He will be honored by all
men, either by our experience of his grace, confessing him,
trusting him, and honoring him in faith in Christ Jesus the
Lord, or in judgment and eternal damnation. God is jealous for
his son. He demands that men worship and
honor his son. And God is jealous for his people.
His jealousy for his church, his people, his elect is such
that he causes his servants to be jealous for her. The Apostle
Paul said, I'm jealous for you with a godly jealousy. Jealous
for you lest anyone turn you from the simplicity that's in
Christ Jesus the Lord. He is so determined that his
people give him their hearts. so determined that we hear his
command when he says, give me your heart. He's so determined
that we obey the command and give him our hearts that he will
not allow us to give our hearts to another. His jealousy is such,
his jealousy for the people of his love, that he will not allow
us to give our hearts to another. He's determined to have our hearts. To that end, he gave what is
called, in Numbers chapter 5, the law of jealousies. The law
of jealousies. He gave the law specifically
to display jealousy. That's my subject this evening.
Numbers chapter 5, we'll begin at verse 1. This fifth chapter
of the book of Numbers opens with a demand of complete separation
from uncleanness. complete purity, complete holiness
among all who worship God in the holy place. Look at verse
one. The Lord spake unto Moses saying, command the children
of Israel that they put out of the camp every leper and everyone
that hath an issue and whosoever is defiled by the dead, both
male and female, shall you put out. Without the camp shall you
put them. that they defile not their camps
in the midst whereof I dwell. And the children of Israel did
so, and put them out without the camp. As the Lord spake unto
Moses, so did the children of Israel. When we read the letter
of the law, understanding its spiritual meaning is both pleasing
and profitable to our souls. What can there be pleasing about
this? Everything unclean must and shall be removed from God's
Israel. Everything unclean. We cannot
be accepted of God except we be made clean by the doing and
dying of God our Savior, the Lord Jesus Christ. God's commandment
is it shall be perfect to be accepted. There shall be no blemish
therein. And when we stand before God
in heaven's glory, we will stand before God in that holiness which
is ours in, by, and with Christ Jesus our Lord. He will present
us faultless before the presence of his glory without spot or
wrinkle or any such thing. Such is the command of God. He
says, put out of the camp everything that's defiled, everything that's
corrupt, And the Lord God puts out of his Israel all sin, making
our sin to be the sin of his Son, punishing our sin to the
full satisfaction of justice in his Son, and thereby putting
away sin. Read on. That by which God's
elect are made holy, that by which we are separated from all
others, by which we are made fit for heaven, is the special
atonement wrought for us by Christ our kinsman redeemer. Look at
verse five. And the Lord spake unto Moses,
saying, Speak unto the children of Israel, when a man or a woman
shall commit any sin that men commit, to do a trespass against
the Lord, and that person be guilty. then they shall confess
their sin, which they have done. And he shall recompense his trespass
with the principle thereof, and add unto it the fifth part thereof,
and give it unto him against whom he hath trespassed. But
if the man have no kinsman, no kinsman to recompense the trespass
unto. Let the trespass be recompensed
unto the Lord, even to the priest beside the ram of the atonement,
whereby an atonement shall be made for him. And every offering
of all the holy things of the children of Israel, which they
bring unto the priest, shall be his. And every man's hallowed
things shall be his. Whatsoever any man giveth the
priest, it shall be his. It was Christ our Redeemer. Christ,
the Son of God, who made himself our kinsman, who became one of
us, that he might be our kinsman redeemer, so that he might make
restitution for us, so that he might pay our debts, so that
he might satisfy our injustices, so that he might make up for
our trespasses. It was Christ, the Son of God,
who undertook our cause from everlasting. as our covenant
surety, who put his name to our debt bond, who took up our cause
and made it his. He and he only could say, then
I restored that which I took not away. Christ is our kinsman
redeemer. But he's kinsman redeemer only
to Abraham's seed. This is talking about a special
redemption, a special atonement, a special sacrifice. This is
the redemption for my kinsmen. And when our Lord Jesus came
into this world, he took not on him the nature of angels,
but he took on him the seed of Abraham. Not the seed of Adam,
the seed of Abraham. He died for his elect and only
for his elect. And all for whom the kinsmen
redeemer died have their crimes atoned. They have restitution
made for them by the doing and dying of the kinsman redeemer.
Those who have no kinsman redeemer have no atonement. Now, if you
can take your place before God, if you now will take your place
before the throne of God, Bow to him, acknowledge and confess
your sin, acknowledge that you have nothing, nothing to bring
to God, nothing by which to make restitution, nothing by which
to make atonement, and trust Christ Jesus alone. He is your
kinsman, your redeemer, by whom redemption has been made, by
whom restitution has been made, by whom atonement has been made
for you. So jealous is our God and Savior
for us. They established then this law
of jealousies in Israel. He established the law to show
us how he who hateth putting away keeps his beloved from leaving
him. Let's read this law of jealousies,
beginning at verse 11. And the Lord spake unto Moses,
saying, Speak unto the children of Israel and say unto them,
if any man's wife go aside and commit a trespass against him,
and the man lie with her carnally, and it be hid from the eyes of
her husband, and be kept close, and she be defiled, and there
be no witness against her, neither she be taken with the manner.
That is, they're not being caught. This is just something that happened.
Nobody knows better but her and her companion in evil. And the
spirit of jealousy come upon him, and he'd be jealous of his
wife, and she'd be defiled. Or if the spirit of jealousy
come upon him, and he'd be jealous of his wife, and she'd be not
defiled, if he's just suspicious. Then shall the man bring his
wife unto the priest, and he shall bring her offering for
her. The tenth part of an effa of
barley meal, he shall pour no oil upon it, nor put frankincense
thereon. For it is an offering of jealousy,
an offering of a memorial, bringing iniquity to remembrance. Now
mark those words. This is an offering of jealousy,
an offering of memorial, bringing iniquity to remembrance. And
the priest shall bring her near, and shall set her before the
Lord. And the priest shall take holy water in an earthen vessel. And of the dust that is in the
floor of the tabernacle, the priest shall take and put it
into the water. And the priest shall set the
woman before the Lord, and uncover the woman's head, and put the
offering of a memorial in her hands, which is the jealousy
offering. And the priest shall have in
his hand the bitter water that causeth the curse. The priest
shall charge her by an oath, and say unto the woman, if no
man have lain with thee, and if thou hast not gone aside to
uncleanness with another instead of thy husband, be thou free
from this bitter water that causeth the curse. But if thou hast gone
aside to another instead of thy husband, and if thou be defiled,
and some man have lain with thee beside thine husband, Then the
priest shall charge the woman with an oath of cursing. And
the priest shall say unto the woman, the Lord make thee a curse
and an oath among thy people when the Lord doth make thy thigh
to rot and thy belly to swell. And this water that causeth the
curse shall go in into thy bowels to make thy belly to swell and
thy thigh to rot. And the woman shall say, Amen. Amen. So be it. So be it. This is right. This is right. This is true. This is true. And the priest shall write these
curses in a book. And he shall blot them out with
bitter water. And he shall cause the woman
to drink the bitter water that causeth the curse. And the water
that causeth the curse shall enter into her and become bitter.
And the priest shall take the jealousy offering out of the
woman's hand, and shall wave the offering before the Lord,
and offer it upon the altar. And the priest shall take a handful
of the offering, even the memorial thereof, and burn it upon the
altar. And afterwards shall cause the
woman to drink the water. And when he hath made her to
drink the water, Then it shall come to pass that if she be defiled
and hath done trespass against her husband, that the water that
causeth the curse shall enter into her and shall become bitter,
and her belly shall swell, and her thighs shall rot, and the
woman shall be a curse among her people. And if the woman
be not defiled, but be clean, then shall she be free and shall
conceive seed. This is the law of jealousies,
when a wife goeth aside to another instead of her husband and is
defiled. Or when the spirit of jealousy
cometh upon him, and he be jealous over his wife, and shall set
the woman before the Lord. And the priest shall execute
upon her all this law. Then shall the man be guiltless
from iniquity, and the woman shall bear her iniquity. Now, this law of jealousies is
unique. It's unlike any other law given
in the history of Israel. It is a law that's a test only
that a man should give concerning his wife. It wasn't available
for a woman. Why is that? Why is that? Is
it because men are purer than women, or women are more corrupt
than men? Of course not. The husband here
portrays our husband, the Lord Jesus, ever faithful, ever true. The woman represents you and
me. Our Savior's poor, backsliding, whoring people. His poor, backsliding, whoring
people. Whoring people. But his people
still. people he loves with everlasting
love, whom he will not lose, not even one. The burden of proof
or innocence concerning this matter of trespass was entirely
upon the woman. We're nowhere told that adultery
was more prevalent among women than it was men. That's not implied
anywhere in scripture. No reason for us to think that
was the case. But this offering was an offering supplied by the
man for his wife. It's her offering, but he is
the one who brings it. God required that the husband
bring the offering for his wife, whom he puts to the test. If
a man was suspicious of his wife, she was to be brought to the
priest with an offering, this offering supplied by her husband.
If she was guilty, or if he just had a thought in his mind that
she was guilty. If somehow she just spent too
much time with another man, and he was suspicious of her, he
could bring this offering. And it amounted to an omer, an
omer, a tenth part of an effa of barley. That's about three
and a half quarts of dry measure. And it was put in an earthen
vessel. The woman had to hold this weight. before the priest
while she goes through this ceremony, this trial, this testing. Everything
about the offering was significant. It was not an offering that was
designed to expiate sin, to remove guilt, or to transfer sin. But rather, we're told in verse
15 specifically, it was a jealousy offering. It was a memorial offering
to the Lord. It was an offering designed to
bring iniquity to remembrance. This offering was to make you
remember your sin, to make you remember your guilt, to bring
to memory that which was true. The amount of barley was the
same as the daily ration of manna for the children of Israel day
by day as they wandered through the wilderness. But unlike the
meal offering, this offering had no fine flour, no oil, no
frankincense. All of those things pointed to
the righteousness of Christ, the work of the spirit, and the
sweet-smelling savor of grace from our God. But this offering,
it has fine flour. It's food for priest, not there,
but rather barley, food for beast. The earthen vessel was a vessel
of dishonor, a common, ordinary thing, something used just maybe
once, twice, and then discarded, thrown away as a useless thing.
Every element of the offering was designed just to cause the
woman to remember her iniquity. The jealousy offering showed
the effects of suspicion. The woman was suspected. of a
common, beastly, dishonorable act, adultery. A common, beastly,
dishonorable act, adultery. Those words should be sounded
and sounded often in this generation. It is still a common, beastly,
dishonorable act. It's called adultery. And as
I said before, the offering was provided by her husband. But
it was her offering. who can miss the picture. Christ
is our husband. He is our sacrifice. He provides
himself as our sacrifice. And the priest portraying all
this great work of God's grace for us and in us, preserving
and keeping us, would take the holy water out of the laver of
brass and mix it in the earthen vessel with some dirt off the
floor of the tabernacle. And he would pronounce a curse
upon the woman. The ramifications of the curse
were contingent upon her being proved guilty. The curse declared
to the woman, she was required to agree to it. The priest said,
now, if you're guilty, when you drink this water, it's going
to be in your belly bitter. And it's going to cause your
belly to swell and cause your thigh to rot. And it's going
to proclaim to all Israel that you're guilty, that you've been
as a whore with regard to your husband. And she's required to
agree to it. She's required to say, OK, that's
right. Amen. Amen. By doing so, she says that
she understands the charges. She agrees to the curse, and
she's ready for the test. She was saying that when she
drank the bitter water, if it was bitter in her stomach, if
it caused her stomach to swell and her thighs to rot, then she
deserved to be cursed and shamed among her people forever. This
mixture clearly is a picture of the gospel of God's free grace
by which he reveals the secrets of men in them. The priest would
write the charges, the indictment of suspicion. He'd write it out
on a piece of parchment. And then he would take some of
that water out of the laver, mix it in this earthen vessel,
and he'd take and blot the indictment. mix things in this earthen vessel. And he would give the woman the
drink of this concoction. The strange concoction was designed
only to reveal whether she was guilty or not guilty. If she
was innocent, she was not going to be injured by this. There
was nothing in this concoction poisonous, nothing toxic. It
was just water mixed with dirt with the ink from the indictment.
If she was guilty, she could not be punished except by a miracle
performed by God, performed by the Lord himself. He would cause
this concoction to be to her a punishment. Because the mixture
was such, the test was miraculous. And it should be viewed by us
as God the Holy Ghost tells us something picturing that which
is spiritual. We're told in 1 Corinthians 10
that these things happen to be typical of things in this gospel
age, typical of things we experience in this gospel age. In this gospel
age, God judges the secrets of all hearts by Jesus Christ, the
great high priest of our profession, by the gospel. And he judges
them as you hear the gospel. He judges them as you hear the
gospel. First, understand this. Only
the wife could be suspected of adultery in this law. No law was given concerning the
man being guilty, or even the possibility of infidelity with
the man. Had God intended for us to look
upon the law as relating to natural affairs of the heart, neither
the wife nor the husband would have needed testing because we're
both guilty. The husband and the wife, all
of us had the same heart. Out of the heart proceed adulteries
and fornications. Those things proceed from the
heart. And this generation, and I have
just recently had a reason to mention this. Most everybody in this generation
either knows or is related to someone who is a boasting sodomite. And people find a way to excuse
it. I have mothers and neighbors
and sisters and friends say to me, well, he tells me he's born
this way. He can't help it. And they are
so tender and sympathetic. My response is this. You try
that with your husband. or let your husband try that
with you. Honey, I've been having this problem with this lady next
door here, but you have to excuse me because I was born this way.
I couldn't help it. Try that and see if it works.
Oh, no, no, no, no. We are all, by nature, adulterers,
fornicators. So this law is not talking about
something just natural. This is a law which is entirely
spiritual in its application. It is all about Christ Jesus.
his person, his work he accomplished for his people, and us, the people
of his love. The husband wasn't suspected
because this points to Christ our Lord. He is ever faithful,
ever true. Oh, God, teach me. Teach me. Teach me. My Redeemer is ever
faithful, ever true. He has proved his faithfulness.
He has proved his truthfulness over and over and over again,
all the days of my life, especially the days of my experience of
his grace. Any problem that results in a
damaged relationship between Christ and me is my fault, not
his. It is my doing, not his. Any problem that arises causing
a fault in the relationship between you and your savior is your doing,
not his. There's no hint of suspicion
that can ever be put to our ever faithful, ever true, immutable
Christ. He who never lies and cannot
lie loves his bride unconditionally. He has sworn he will never leave
us and he will never forsake us. He is with her always. He's the same yesterday, today,
and forever. He loves his bride with an everlasting
love, unconditionally, and lives to intercede for her. If any
possibility of suspicion, any hint of unfaithfulness exists,
it can only be with the bride, not with Christ. This is repeated
for us over and over and over again in the Song of Solomon.
We see the Lord's love for his church. And we see his beloved
bride. No sooner does he call her than
she shuts the door. No sooner does he revive her
than she's found vanquishing. She's constantly, constantly
errant. Constantly constantly sinful
constantly constantly straying Here's the second thing Christ
is jealous for his glory and jealous for his bride and He
will not countenance any rival to our affections He will not
countenance any rival to our affections turn over to Zechariah
Zechariah chapter 1 In verse 14, the angel that communed
with me said unto me, cry thou, saying, thus saith the Lord host.
I am jealous for Jerusalem and for Zion with a great jealousy. Because of his great jealousy
for his people, the Lord God destroys the enemies of his people.
And we're told in verse 16, therefore, thus saith the Lord, I am returned
to Jerusalem with mercies. My house shall be built in it,
saith the Lord of hosts, and a line shall be stretched forth
upon Jerusalem. Cry yet saying, thus saith the
Lord of hosts, my cities, through prosperity, shall yet be spread
abroad. And the Lord shall yet comfort
Zion and shall yet choose Jerusalem. Zechariah in chapter 8 we see
the Lord Jesus again Asserting his jealousy for his chosen That
jealousy that makes our salvation certain look at verse 2 Thus
saith the Lord the Lord of hosts Zechariah 8 verse 2 I was jealous
for Zion with great jealousy, and I was jealous for her with
great fury The emotion of jealousy comes from a sense of entitlement,
a sense of entitlement. We are jealous of someone, jealous
concerning someone, because we feel a sense of entitlement to
their love, to their devotion, to their loyalty. I told you
Sunday evening when I was a young man, Shelby and I had been dating
a while, and I behaved with great jealousy at times. If a fella
was paying too much attention to my wife, that woman whom I
had hoped would be my wife, that woman I was dating, then he got
a visit from me. Because I was jealous. Because
I had a sense of entitlement. A wrong sense. A wrong sense. You see, you're not entitled
to your wife's love. Your wife is not entitled to
your love. And here's the reason. None of us loves freely. None
of us love unconditionally. Not even sons and daughters,
not even mothers and fathers are entitled to the love of children
or parents, because none of us loves freely and unconditionally. Our love is given with conditionality. And our love can be destroyed
upon certain conditions, not his. He has both the claim and
right to the unconditional affection of our hearts. He says, give
me thine heart. And blessed be his name. Oh,
blessed be his name. He sees to it that we do. He sees to it that we do. Though we all proudly presume
that we're entitled to love, he alone is entitled to it. Now,
here's the third thing. We must acknowledge that we often
know that we constantly, we constantly, oh, my God, I constantly give
you my Savior. My completely devoted husband
calls for jealousy. You see, our love for Christ
is genuine. Yes, we can say with Peter with
honesty, Lord, you know all things. You know that I love you. We
can say with John, we love him because he first loved us. We
do. We do. We love our Redeemer, genuinely love him. If any man
love not the Lord Jesus Christ, let him be anathema. The Lord's
come. Philip Doddridge put it well.
He said, do not I love thee, O my Lord? Behold my heart and
see, and turn each odious idol out that dares to rival thee. Do not I love thee from my heart?
Then let me nothing love. Dead be my heart to every joy
which thou dost not approve. Is not thy name melodious still
to mine attentive ear? Doth not each pulse with pleasure
beat my Savior's voice to hear? Hast thou a lamb in all thy flock
I would disdain to feed? Hast thou a foe before whose
face I fear thy calls to plead? Thou knowest I love thee, dearest
Lord. But oh, I long to soar far from
the sphere of mortal joys, that I may love thee more. Yes, we
love him. Yes, the love is true, but still
we must confess prone to wonder. Lord, I feel it, prone to leave
the God I love. Here's my heart. Oh, take and
seal it. Seal it for thy courts above. The cares of this world often
get in the way of our unrivaled love we owe to our beloved. Our
minds often wonder from Christ and become focused on petty differences
between brethren. We often become proud and self-sufficient,
like the Laodiceans, and leave our first love. God's church
sometimes becomes so careless she allows the presence of false
teaching like the Church of Pergamos. Sometimes she allows the doctrine
of Balaam, even the doctrine of Nicolaitans to enter in. She
struggles with schisms like the Church of Corinth. Individually,
personally, who can tell out his adulteries, the adulteries
committed against our Redeemer? Yes, the Church of God, Christ's
chosen, redeemed, dearly beloved bride, often gives him reason
why he should be suspicious of an alienation of affection. Should he be suspicious, his
suspicions would be most reasonable, most reasonable indeed. Therefore, the Lord Jesus, our
ever faithful, ever true, ever gracious, ever loving husband,
has put in our hands a jealousy offering, a memorial offering,
an offering to bring iniquity to remembrance. I come here to try to preach
to you as I try to prepare for you and for myself I want so
much to speak to your hearts the word of the gospel so that
Christ may be revealed in you freshly, newly, so that your
sin may be exposed to you freshly and bitterly, so that you will
be compelled to turn again to Christ freshly and newly and
give him your hearts. Here's the fourth thing. Remember
the woman's sacrifice was the sacrifice provided by her husband.
An omer of barley, that's Christ the bread of life. I finished preparing this message
just a little while ago after working on most of the day, most
of the day yesterday. And I realized that this omer
we see frequently in scripture. As I said before, this is exactly
the amount of manna that was provided for every man each day
in the wilderness, falling from heaven. Speaking of Christ, the
bread of life. The Omer barley represents the
firstfruits, the firstfruits that belong to God. You'll remember
when Naomi and Ruth came back to Bethlehem, Judah. Ruth went
out to glean in the fields of Boaz because it was the beginning
of the barley harvest, and the firstfruits were being gathered
in. And Ruth came home from Boaz Fields with an effa. That's 10
times an omer of barley. And then we're told about Hosea
and Gomer. Hosea bought Gomer. He said, I bought her to me for
an omer of barley and a half omer of barley. All of this speaking
of our Lord's great sacrifice. Oh, hear what he's done for you. Behold His sacrifice for you. Hear His sweet mercy to you in
His blood atonement and be drawn to Him anew. Here's the fifth
thing. We must be proved. You and I
must be proved. Proved over and over again. We must be proved. Not for his
sake, but for ours. I will, Lord willing, deal with
this somewhat Sunday morning. I'll probably preach to you about
Hezekiah, that great king in Israel. When Hezekiah was old,
we read about Hezekiah words that ought to be shouted in our
ears. Words that just ought to ring
in our ears. God left him. God left him. God left him. Hezekiah? Godly Hezekiah? Faithful Hezekiah that great
king of Israel that man who tore down the idols that man who destroyed
the serpent of brass that that faithful man God left him Why? So that he might know all that
was in his heart You and I must be tried and tried
and tried again and constantly tried for our sake. That our
inner thoughts may be discovered by the gospel. The Lord comes
to us with the word. And these elements in this potion,
in this mixture here, Numbers chapter 5, dust represents death. The water taken from the brazen
labor represents the word of God, the gospel. The indictment
written out by the priest represents the law of God and his curse.
The dust and the indictment are in the water. And the very law
of the indictment is the means by which the indictment is plotted
out. The priest plots it. And it is the very law of God.
The very justice of God that would send us to hell that blots
out our transgressions by the sacrifice of his son. So that
by the sacrifice of his son, justice is satisfied. By the
law and by the grace of God, sin is put away. Justice is established
honorably by the grace and power of our God through the Lord Jesus
Christ. The whole mixture, the water,
the ink, the indictment, the dirt, was put in an earthen vessel. We have this treasure in earthen
vessels, that the excellency and the power may be of God and
not of us. Here is this earthen vessel,
this broken clay pot, this worthless, useless thing. use it a time
or two and throw it away, this earthen vessel. God has been
pleased by the foolishness of preaching to carry the gospel
to you, his people, that you may continually be drawn to him. The gospel of Christ sets forth
the death of Christ as our substitute, the substitute for sinners condemned
by the law. It's our food and drink, and
it is the drink that reveals both our Redeemer and our need
of the Redeemer. It's the gospel that searches
the inward man, makes us to know what we are. Gospel searches,
proves us. You hear the word, you search
to prove. Search me, oh God, know my heart.
Try me and know my thoughts and see if I'm in the way of the
wicked, show me what I am. And that's what he does by the
gospel. He sends his servants, and they take away your veil
from you, expose what you are, so that you may acknowledge your
adultery. You may acknowledge your filth.
You may acknowledge your corruption. You may acknowledge your sin
and trust the Redeemer. The drink of death searches out
the faithful too. It gives the faithful freedom
to bring forth fruit unto God so that we're Constantly exposed
before the Word of God everything naked and open to the eyes of
him with whom we had to do the offering is brought by the husband
for the wife to prove the wife and you and I Bring this offering
that our Savior himself gives and by this offering Come to
God and we're proved Now look at the very last thing that's
said here in Numbers chapter 5. Numbers chapter 5. The very
last thing. Verse 29. This is the law of
jealousies, when the wife goeth aside to another instead of her
husband and is defiled. Or when the spirit of jealousy
cometh upon him, and he be jealous over his wife, and shall set
the woman before the Lord, and the priest shall execute upon
her all this law, then shall the man be guiltless from iniquity. Why was that written? Nothing else in this chapter
says anything about man's guilt. Nothing in this chapter says
anything about a man's iniquity. Why is it written? The man represents
our Redeemer. The man is guiltless from iniquity. Our Lord Jesus Christ, who took
our guiltiness and made it His, stands before God guiltless from
iniquity. And this woman, you and me, while
we walk on this earth, All the days we live in this world shall
bear her iniquity. She shall confess her sin, her
guilt, her iniquity. And as we confess our sin, as we acknowledge our guilt,
our iniquity, the Lord God is faithful and just to forgive
us our sin, to cleanse us from all unrighteousness, to accept
us in the beloved who is guiltless from iniquity. We, like him,
free from sin because he who has made sin for us and put away
our sin. That's what the law of jealousy
is all about. Thank God for his grace. by which he continually proves
us. For his spirit, he will not take
from us. For his mercy, determined. Determined. Determined to have our heart's
affection. Oh, my Savior, I thank you. that you will not let me depart
from you. That's our preservation. That's
our security. That's our salvation. Him. Only Him. His person. His work. His obedience. His death. His grace. His life. Oh, may God make Christ yours. calls you to confess your sin
before Him and go home rejoicing in the forgiveness of sin by
Him. Amen.