And she couldn't come up with one, I couldn't either. So we're going to go to Plan B, OK? And Plan B is the kind of approach this from a more cerebral point of view, OK? If you look at onlineaddictionary.com, and look up the word hypocrite, here's what you find.
A hypocrite is someone who pretends to have virtues, moral, or religious beliefs, principles, et cetera. But they don't actually possess them, especially a person whose actions belie what their stated beliefs are. I like the second definition even better, because it talks about a person who feigns some desirable or publicly approved attitude, especially one whose private life opinions or statements belie, his or her public's name. In other words, you get into a setting where you know you're supposed to act a certain way and talk a certain way and look a certain way, but you're really down deep inside, don't think that?
Kind of like church, sometimes, OK? Or thirdly, a person who's given hypocrisy. So what's hypocrisy? Well, look at vision.com and hypocrisy as a pretense of having a virtuous character, a moral life, a religious belief or principle that you really don't possess.
And again, there's the pretense of having some desirable or publicly approved attitude. In other words, there's a certain way that you and I are supposed to live as followers of Christ. And so sometimes we're really good at doing that, while not really believing that or having that. Or we say we believe something, but then we don't do it.
And then the second or third one is the practice of professing beliefs, feelings, or virtues that one doesn't hold a process. In other words, there's a life of falseness there, OK? Let me give an example what I'm talking about. Allegedly, the story's told that Joseph Stalin died in the middle of a meeting of the Presidium of the Communist Party.
And as the story goes, there was a very heated debate and Stalin became so enraged, so livid, so angry that he leaped off his chair and in process, the seizure hit, and he collapsed to the floor unconscious. And all of the bureaucrats that were there kind of stood and just stared and looked around. But there was one rather conniving, scheming bureaucrat who literally danced around his body and said, we're free. We're free.
Free at last. And all of a sudden Stalin's daughter kind of worked her way through the crowd and knelt down beside her dad and took his hand and spoke his name. And evidently, there was enough consciousness left that when he heard her voice, he opened his eyes. And upon opening his eyes, the guy that had been scheming, we're free.
We're free. All of a sudden, dropped to his knees, grabbed his other hand, and smelted it with kisses. That's hypocrisy. Let's bring a little closer to home.
Theodore Roosevelt is running for re-election. He happens to be at his home on Long Island, and so delegation comes to meet him. And so he answers the door, not in his normal attire. He's got his tie and done, his coat is off, his sleeves are rolled up.
He says, wow, welcome. Let's go to the barn. We can talk while I work. So he goes to the barn, and the people walk with him, and he grabs the pitchfork, going to be the common guy.
And he turns around and goes, where's the hay? And his farm hand, John, is up above in the hay log. I said, I'm sorry, sir. I ain't had time to put the hay back down after the Iowa delegation left.
That's hypocrisy. Let's bring a little closer to home. A family at church, invites another family, a church, over for dinner on Sunday after the Second Worship Service. And the invitation's made, and the day comes, and it's a hot day, and the woman of the house, who's really kind of tired and is regretting the fact that she gave the invitations in the kitchen, getting things ready, and kind of muttering, and all that kind of stuff.
And everything's ready, so the guests' family's there, and they sit down at the table, and the host family's there, and they're going to stay sit down at the table. And little Johnny, their five-year-old son, sits there. And his mom says, Johnny, why don't you say grace for us today? And he kind of hem-halls around and says, well, Mom, I don't really know how to do that.
I don't know what to say. But he just says what you heard your mother say. And so they all bow their heads, and Johnny folds his hand, and he says, oh, God, why did I invite these people here today? That's hypocrisy.
Let's bring a little closer. The pastor's asked to speak to the fifth grade boys' school class about why it's such an important to live the Christian life. So he gets his talk ready, and he goes into the class, and with his best pull-by voice, he asks the question, why do people call me a Christian? And it was a rhetorical question.
It didn't require a response. But when he paused for a fact, one of the boys brought it out, maybe it's because they don't know you yet. That really wasn't joke. So you go out.
That's hypocrisy. The reality of life is that word hypocrite, the word hypocrisy, it's just one of those little prickly words that just kind of causes a certain amount of angst. When you think about the word or even say the word, doesn't it? I mean, particularly when you think about the fact that if you say the word hypocrite or say hypocrisy, and you kind of think, oh, is there any part of my life that's like that?
And you just kind of, oh, you're not questioning the word. You don't even want to say the word. You don't even think about that. The reality of life is that in every one of our lives, if we were really honest, if we could sit down today and have a cup of coffee and just be totally authentic and transparent and honestly, to each other, every one of us have areas in our life where maybe the behavior patterns don't match the belief system, or that the action doesn't match what we say, or whether it's the walk doesn't match what we talk in certain areas.
C.S. Lewis said that among leaders, those who lead people and those who speak or teach people, there is often a tendency. This is very disconcerting to me. There's often a tendency among those who lead or teach to speak of their character with such shining vocabulary, but yet they're pretty generous at this point they look at their faults and their flaws.
He says, we do it subconsciously. And that the depth of our character doesn't really match our behavior. And that only those who know us close, like God, ourselves and our family, really understand and see the difference. Henry Nowlin talked about that.
Henry Nowlin talked about the fact that he's realized he had a problem one day when he was standing for thousands of people speaking on the subject of humility. And he said, I realize there's trouble when I stood before them and was talked to them about humility. But at the same time I was going, I wonder what they think about me? Gordon McDonald talked about the dilemma that comes when you get a plaque that awards you for your humility.
You're so humble. He said, the problem is you get the plaque for being humble, but when you hang it up, they take the plaque away. Because you're no longer humble. Reality of life is every one of us.
If we are really honest, have areas of our life where the behavior pattern doesn't match the belief. Now I don't know if that was going on in the first century church in Jerusalem. My suspicion is that it was, because I think it's a very common problem that all of us are susceptible to. I think it probably was because there's a section in James's letter to the church in which he talks about this very thing.
Take your Bibles, for example, in turn, to the look of James chapter two. If you're using one of the Bibles in the Sea Rack, it's page 1882. Now understand, remember, James is a pastor. It's why I like his stuff so much.
It's preachable, OK? He talks to his congregation, which happens to be scattered around Palestine about the importance of making sure that behavior matches belief and that belief reveals itself or yields itself or indicates itself in terms of behavior. And evidently, it wasn't. Because in the early part of chapter two, he talks about a prejudicial problem.
There were people that got better seats at church because they had more money. There were people that got better seats at church because they dressed better. And those that didn't have much money, those that didn't dress well didn't get all the choice seats and all that kind of stuff. And so he addresses that.
And then he takes it a step further in chapter two. And he talks about this thing about behavior and belief. So the first 14. He says, what good is it, dear brothers and sisters?
If you say you have faith, but don't show it by your actions, can that kind of faith save anybody? Suppose you see a brother or a sister who has no food for clothing or clothing and you say, goodbye, have a good day. Stay warm and eat well. And we're praying for you.
But then you don't give that personally food or clothing. What good does that do you? So you see, faith by itself isn't enough. Unless it produces good deeds, it's dead.
And if it's dead, it's useless. Now someone will argue, some people have faith. Others have good deeds. But I say to you, how can you show me your faith if you don't have any good deeds?
I'll show you my faith by my good deeds. You say you have faith. And you believe there's just one God. Well, good for you.
Even the demons believe this. And they tremble in terror. How foolish. Can't you see that faith without good deeds is useless?
Don't you remember that our ancestor Abraham was shown to be right with God by his actions when he offered his son Isaac on the altar? You see, his faith and his actions worked together. His actions made his faith complete. And so what happened just as the scriptures say, Abraham believed God and God counted him as righteous because of his faith.
He was even called the friend of God. So you see, we were shown to be right with God by what we do, not by faith alone. Can I paraphrase that? We are shown to be right with God by what we do, not by what we say we believe.
Ray have the process of verse 25. It's another example. She was shown to be right with God by her actions when she hid those messengers and slipped them safely away by a different road. You see, just as the body is dead without breath, so also faith is dead without good works.
Not gonna be honest with you, right up front. This passage has caused a lot of confusion down through the years. It has been a source of more arguments between biblical scholars because what James seems to say seems to contradict what Paul said. Paul loved, talk about faith and the fact that our works and our actions wouldn't save us.
But James talks about the fact that the works and the works and deeds are so important, even more important than faith. In fact, the history books tell us that Martin Luther, who was a champion of the whole salvation by grace through faith, wanted to cut the entire book of James of the New Testament. I mean, he's the one who put the hand, put scripture in the hands of people and he was for that except don't read the book of James because it just seemed to have to contradict what Paul talked about, the fact that, you know, what we do doesn't save us. What we do doesn't gain his favor with God.
What we have, the relation we have is because of his grace and his mercy. But the reality of life is that James doesn't contradict Paul. Paul doesn't contradict James. They're talking about, and they talk often about the same thing.
In fact, what James teaches here in this passage is the very same thing that the entire New Testament teaches to us. For example, John the Baptist talked about the very same thing. He says, prove by the way you live that you have really turned from your sins and turned to God. In other words, make sure that your behavior matches what you say you believe.
You indicate what took place on the inside by what happens on the outside. Jesus, in the greatest sermon ever preached, the sermon of the Mount said the very same thing. Matthew, he talks about the fact in the same way. Let your actions, let your good deeds shine for all to see so that everyone will praise your heavenly Father.
Now we know that Paul talked about salvation through grace. The fact that our relationship with God is not by our actions, by what we do, by keeping the rules, by crossing the teas and down the eyes. He says, God saved you by his special favor when you believe, and you can't take credit for this. It's a gift from God.
It's not a reward for the good things that we have done. And that's true. But then he goes on and next verse and gives us the message of James. He says, we are God's workmanship created in Christ Jesus to do good works.
That's his way of saying, make sure your faith is real by translating it into action. In fact, he says to us in second Corinthians that there's coming today, there were all of us here for God, we're gonna be judged by not by what we say, we believe, but by the things that we did. That's where the judgment comes from. The key verse in this passage I think is verse 24, where as soon as you see, we are shown to be right with God by what we do, not by what we say we believe.
I think that's pretty important. I think maybe many times in our lives, we've forgotten that reality. See, the point is not what's more important. Faith works.
The point that I think James is making is real simple. What James says to us is that profession without practice is preposterous. That's why he's saying to us, profession without practice is preposterous. Say that with me.
Profession without practice is preposterous. Say it again, profession without practice is preposterous. Now say it five times really fast. You can't say it fast.
And you shouldn't, we need to think about this for a second. What James is telling us, what James is saying to those of us who are Christ followers is, if you're going to name the name of Christ, you must live the name of Christ. There's something to be in a Christ follower, not just a Christ believer. You know what I'm saying?
You see, because belief, to be belief, must really impact how we live our lives. There must be decisions that we make, things that we choose to do or not to do on the basis of what we believe. It has to translate into action. Give me an example.
I understand and believe that the area of a circle is what, is pie or square. That's how you, I mean, I believe that, okay? And if you do the math, you know, it works out. Doesn't impact my life a whole lot.
I believe it. Now, what else, I know, I believe this. $3.50, plus $3.50 is $7. And because I believe that, I refuse to pay more than 350 for a grandi-milk at Starbucks.
I won't pay more than that, because that's what it goes. I know what it adds up to. You see, belief must impact behavior. Belief must be translated into how I live my life.
And James wants to make sure, because evidently, there was something going on, because oftentimes in the church, there's misbelief, and sometimes misbelief impacts behavior, and so just behavior, and so James wants to make a clear, how you live your life is very important, not just what you say you believe, or what you say you accept, or what you give mental assent to, but it must impact how you live your life. And when James gives us that point, and when James teaches us that message, he is giving us the very same message that his brother, Jesus, gave to us, when Jesus was alive and in his ministry. In fact, one day, Jesus told a specific story to illustrate this very point. Turn back in your Bibles if you went to the book of Luke for a second.
Luke, chapter 10, Jesus would often tell stories. That's what his teaching is so simple, and he used stories to illustrate his points. Sometimes he told a couple of different kinds of stories. Sometimes he would tell an analogous story, such as the Kingdom of Heaven is like, Kingdom of Heaven is like a shepherd who went out and found a mission sheet, but sometimes he would tell a story that directly exemplify and taught the principle that he was trying to teach.
Luke, chapter 10 is one of those kinds of stories. That's the scene that's set for us in verse 25. Jesus is busy teaching, but there's a guy there in the scripture called verse 25, and expert in the law. Now understand, when we say expert, we're talking expert.
This guy needs a law. He knew the main law, he knew all the subservient laws, he knew all the laws that branched off those laws, he knew all the interpretations of those laws, he knew who said what about what laws and when, he knew what they meant, he knew the law. And so one day he stands up in a teaching time and he wants to test Jesus. He wants to catch him saying something wrong.
And so he asked him this question, teacher, what should I do to inherit eternal life? And as we talked a couple of weeks ago, rabbis very rarely answer the question. They would always ask the question response, they'd get the other person to answer and talk about it. So Jesus said, well, what's the law of Moses?
They're like, how do you read it? And the man said verse 27, but you must know the Lord your God, all your heart, all your soul, all your strength, all your mind and love your neighbor as yourself. Now, does that sound familiar to you? Never the day when the Pharisees stopped, Jesus said what's the law of support, law of scripture?
And Jesus said, love the Lord your God, a lot of heart, soul of mind, and all your neighbor's law. And he said, these two laws, I mean, everything else, subservient to those. So he already knew this. And so the guy says, well, that's what it is.
And so Jesus said, right, do this and you'll live. And I'm not quite sure at this point, what's in the mind of this legal expert? Maybe he's kind of feeling like, well, I kind of give a dumb answer but you can answer whatever, but maybe, maybe in his inner spirit, he's going, you know what, I said this, but it's good to be told, I really not love him, my neighbor's myself. But in reality, he means he's finally loving God.
So he says, okay, want him to justify himself. He says in verse 28, verse 29, who's my neighbor? And Jesus tells the story. He said, a Jewish man was traveling on a trip from Jerusalem to Jericho.
And he was attacked by bandits. They stripped him of his clothes, beat him up, and left him half dead beside the river. Now just get this in your mind for a second. The guy's going from Jerusalem to Jericho.
Jericho is 17 miles northeast of Jerusalem. He's going down to Jericho because Jericho is some 3,200 feet below where Jerusalem is. In his short 17 mile trip, it is a very steep descent from Jerusalem to Jericho. It is a rudeness area.
It's fraught with difficulty, with potential problems. She's among the problems is the fact that this is a well-traveled road. Well, the most important road in the Middle East is the time of history. And because it was so well-traveled, it was also potential for people that they'll repute to take advantage of those who are traveling.
And so this is what happened. The guy is impacted by bandits. Some trainees say, please, basically, we're talking, make us thugs here. We're just doing petty martinate.
They took his money, but they also beat him up and left him for half dead. This happened all the time in this road. This why it was called the Red Wing or the Bloody Wing. In fact, the Romans understood how dangerous it was.
They put a fort in the living in garrison to try to protect the trial. They were traveling. This guy didn't get to experience a protection. And he got beaten up and left for half dead.
Now, Jesus says, verse 31, by chance, a priest come below. A priest from Jericho going to Jerusalem. Jewish historians tell us that basically, though the 17 miles away, Jericho is kind of a bitter community for Jerusalem full of priests. The historians say that more priests lived in Jericho than in Jerusalem.
And so when their term came to the other, it was their turn to go to the temple to serve the people of Israel to take care of the sacrifices and the worship and all the stuff in the law, they would leave their home in Jericho, go to Jerusalem for the weekend, and just basically do what they were trying to do. And so a priest is coming along evidently. He's on his way to the temple because it's his time. And when he walks to the guy, he walks, basically, he says, right by him, barely paying him any attention.
This is a fellow countryman. This is a Jewish brother. Now, he can say, well, I have to go to church. I've got to chat to do it.
I'm the priest. I'm the guy that's going to take care of the monarch law and they're going to be there. And they had rules and laws about making sure you were clean and said, so he could easily say, I don't want to defile myself. I couldn't do my job if I were to take care of him.
Now, think about it for a second. Jesus says that all the longer prophets, everything, hangs on these two things, loving God and loving your neighbor. He chooses to walk by, not doing the greater law because he wants to fulfill the minor law. Now, Jesus, I'm going to go down his way.
And meanwhile, the guy's still laying in our half head, bleeding, wounded, hurt, gasping for breath. Now, a second guy comes along. Some scientists say, a Levite. Mine says a temple assistant.
He is on his way to the temple. Perhaps for his week-long term of not officiating the ceremonies, but doing all the other stuff around the temple, taking care of things. Thank you for everything. Thank you for everything.
Thank you for everything. So the priest can do his job. Now, he has at least, I don't know what, but he has to be a curiosity or any compassion. And he stops and looks and at least takes a minute to gaze at the guy who's laying in their bleeding.
But he thinks to himself, I got to get to the 11 o'clock so I can't be late. I can't be defiled. I get to find see you later. Now again, he knows these guys are good people of his room.
They know, love God, love your neighbor. But to obey a minor law, they leave the most important law undone. And they go on. Now, this way gets spicy.
Because then of verse 33, it says, then it despised Samaritan came along. Now, when it says to despise Samaritan, understand. It means despise Samaritan. It means this guy was not light.
He was not popular because he was a Samaritan. It is well-known that Jews hate us Samaritans. And you know what? Samaritan hated Jews just as much.
But when Jews would have to go somewhere and they'd have to pass a Samaritan, they would leave early because they'd go around the country if they didn't want to be a social leader, or even see them. Now, the guy who's laying those loud voters are true. The Samaritan whom the Jews can't stay in, the Jews who can't stay in, stop, Jesus says, imagine this. Boy, he's overly felt compassion.
Understood, under that phrase, he felt compassion. Underlined that phrase. The leader of I felt pity. Pity never leaves the action.
True compassion always leads to action. Samaritan had compassion. And so he walked over to this guy. And he students his wounds with olive oil and wine and bandages them.
Then he put the man in his own docking and took him to an inquiry to care of him. They know things. That implies that they took some time here. The guy bandages his wounds and then picked him up, put him on his donkey, took him to the local, homodian, said to the guy to desk, look, I'm going to take care of him for their show and I'm going to go and he's going to stay here.
And I'm going to give you an example of money. He says he gives him two silver cards for 35. And so look, take care of this guy. And if his bill becomes higher than this, I'll pay you when I come back through.
Let that sink in for a second. Now, Jesus said to him, verse 36, now which of these three would you say was a neighbor to the man who was attacked by the bandits? Do you know how differently Jesus asked that question? The legal expert asked the question, who's my neighbor?
He's the parent, the neighbor is. He's wanting to know, okay, what do these guys acted neighborly? What do these guys fulfilled with the law of God's test? What do these guys live about to his belief, guys' behavior?
And notice what the legal expert says. He says the one is still the mercy. Did you notice that this Jewish law expert couldn't even bring himself to space the American? What alone?
Is this American? He wants his name because he knew he'd been had. See, because the guy that took care of him, Jesus says, being go, now you go and do the same. The guy, I don't know who his name was.
Jesus said, doesn't matter if your neighbor is. It matters whether or not you act neighborly. I think if you and I had a chance to do this to the devil, Jesus, and we'd ask him that question, I think that he would say this to you. Your neighbor, my neighbor, is anyone, keyword, anyone, whom God strategically places in our path.
Our neighbor is anyone who God strategically places in our path. Anyone whom we can express God's love to, by the way we treat them. That's our neighbor. Now, think in your sphere of people.
Who's your neighbor? Who's your neighbor? Who's your neighbor? Who's your neighbor?
Sometimes it really is our neighbor. The one next door who plays music, wake the loud, that you're teaching you. We're trying to sleep on a Saturday morning. The guy who's next door starts at Walmart at 7 o'clock and we're just trying to sleep in on a Saturday morning?
That's your neighbor. If somebody who got a certificate can place across your path and you get a chance to show God's love to them, sometimes it's the person who cuts in line in front of you at Starbucks because they're in a hurry and their time's more important than yours. You don't like it. Sometimes it's that person in the office next to yours.
He's always kittin' up to the boss. He's getting the person, getting the benefits. He can't figure out why he doesn't let us do. He doesn't like a hold on.
He's got a strategically placed across your pathway and can you a chance to be a neighbor. And by the way, being a neighbor means to show God's love. Sometimes it's the person who cuts you off and traffic on the connector and it ruins your whole day. He never knew what he did but you know your day's ruined.
And sometimes you're tempted to wave. You're not a universal gesture which we have a good day. My neighbor is someone who goes to teach it to places in my path and gives me the opportunity to be a neighborly too. Now, if you have your Bible, so I'll be back to James for a second.
And look again at what James says with respect and what Jesus teaches us. And what's okay, can I read it again, but can I read it with the message translation? Because I love the way they talk about it. Name chapter two, verse 14 again.
Do you think you'll be anywhere in this life if you learn all the white words but never do anything? Does Mary talking about your faith indicate that you really have it? For instance, become a pummo friend, dressed in rags and hasps fired. You say good morning, be closed in fights, be filled with the whole spirit.
And you walk off about providing much of the quote or a cup of soup. What does that get you? Isn't it obvious that God talk without God acts without rangers nonsense? I can already hear what you agree in this name.
Sounds good. You take care of the safety department, I'll help the works department, not so fast. You can no more show me your works across from your faith than I can show you my face apart from my works. Faith in works, works with faith, they fit together and hand in gloves.
Do I think you're the first festival believing the one and only God that becomes the earth and complies sitting back as if you had done something wonderful? That's just great. Demons do that, but what good does it do then? Hit your head.
Be supposed for a minute that you can cut faith and works into and not end up with a corpse on your hands. Very moment you separate body and spirit. You end up with a corpse. Separate faith in works and you get the same thing, the corpses.
Separate belief in behavior, you get a corpse. Professional thought practice is the first list. Amen? Now how do we apply this?
I mean, when we're all done, we're gonna go ahead and watch the ball. We're gonna go take away with it. Can't you get through two application points and there are two levels of application? I think the first level, the first application is that if we're gonna try the two or less, we need to request.
And it's the same request that David teaches us in Psalm 139. God, it struck my heart. It's heavenly and no light falls. Point out anything in my life that's wrong.
Turn out the numbers, but come into my life. Here's an area of my life where my belief in behavior don't match. Point out to it, would you? And we need buzz.
Second point is this. Return. Understand. He's pointing out something in life.
And we need to go the other direction. And move to my life. For example, there are times behind the vipette because there are times where I'm the priest. I'm the subvisit be a pastor.
I sometimes overlook chances to actually show my school. There are times where to visit me. Do you know what I'm visiting? I've worked at home in the school of church.
And somehow it's locked in the shop floor. How we're supposed to treat each other. I think of that. So I think there's two levels of application.
One is for you and me individually. I know which God, where am I falling short? Where am I falling short? Am I not doing what I'm saying?
Where am I falling short? Where am I falling short? Because my behavior not match my belief. But I think there's a proper application.
Think about it. What's the biggest complaint with the world has about church? It's small odds. Hypotry.
You know what? I hate that. Sometimes it's true. We are so good at stopping the world about what we're against.
But we seldom show them what we're for. I heard Rick come on and say that a couple months ago. I just, he's right. The value of the world about what they're against.
We don't show them before. And God, his divinist was in critical opportunity. So that his presence and his glory and his presence, but he lives in us so that we can show the world of what can happen when we let him have control of life. So it's a deal.
I don't know where you can do fine, you know what I mean? Well, I ask you to do just by your heads for a second. I hope you're tired of his approach. I just might have a time of reflection and thought and ask God.
Think God, search my heart. Is there an area where I am not matching up with belief in behavior? And if he puts that out to you, seek his grace. Seek his favor.
Confess it to him. Experience his grace. It's the reason that I wanted us to spend a couple minutes reflecting. And you're going to have a chapter of first-clickings, a couple of times without the need to examine ourselves before we could take the communion.
He set up a few reasons. One, because there's a one for which into it, without speaking, without the cost of the life that we enjoy in Christ. That's a one for this agreement. Secondly, convenience is not different from Christ's followers.
Not Christ's followers and belief, but Christ's followers and belief of behavior. We need to examine ourselves and make sure you've got that left taking care of another. Here's the deal. If God is pointing out to you today, an area where we need the word, it's not a reason I take communion.
It's a reason to take it. Because that's where the hymn is. His grace is yours. You're going to receive communion this morning.
I want those that have asked the church to step to the front. Because they come to one of you, my angel, that if you're new to us, please note that you don't have a close communion with your new hearts. You don't have to be a member of our church to pick it. You just need to know Jesus Christ.
And to you know him, that's good enough. So what I have in civic theory, your seats. I'm going to ask you to hold on to the elements. And then at the end, we'll all tweak them together.
I'll show you the entire heads and continue this attitude for every section. Talk to the Father, let him talk to you as we've spent some time together with him. He's thanked for your word. There are days that just fill us with warmth and assurance and encouragement and depth of the day, when it's kind of pointed, so it's a deep way.
And it reminds me of this vision, as you should, and we have to stop again. We celebrate with patience with us. We thank you so much for teaching us and for living half of life. It's the kind I have for your goodness and aliveness.
For the very disparate kid you're in the lived on match. I can't figure mercy anymore, to the fact that I understand. We've put you with sons and daughters. And we'll only back because you've loved us so much.
To give, to give, to give, to give, to give, to give. And we can speak about it for the day by not taking the grant of the cost, more to keep the commitment from the always, to keep, to listen to, to be your followers, to declare to a world that has life. It's about it, and we give to ourselves today. So everything that you've done for all that you're doing, all this will do, all this will do.
All this will do, all this will do, all this will do, all the night that he was the friend, who took a breath, and he broke it, and said, this is my body, it's broken through you. He fixed everything that you need. He asked the President to have supper, to pick up, and he paid a bill. The business is an end to my timeline, to set through you, and every teacher, drinking in every school.
Instead, there's absolutely eight of breath, to the drug support, to the pain of the worst part, to the pain, to the reason for climbing to the stock business of trying to get in the box, by doing that, to pay. That's the business. Now, for you, I have a preference. We must have a good way to do it.
To be playing, flights and ways, and the stock, that we've asked the plaintiff, I would just, somehow count to the pain, to the middle world, and tell the world that Jesus Christ is alive. And then, and it's necessary, you've worked. God bless you. This will be next Sunday.
I love you, have a good one.