Episode Transcript
WEBVTT
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Let's hear God's word from Romans Chapter
Nine, versus four and five, and
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we've been reading these verses now for
a few weeks. Not sure if I've
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ever spent so long on two versus. You'll have to remind me. Some
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of you have been here longer,
but I hope you're starting to memorize these
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and that perhaps by the end you
will indeed have them memorized. But let's
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give our attention, I'm newly and
freshly, to God's word in Romans nine
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of versus four and five. Today
our focuses on worship in this list.
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They are Israelites and to them belong
the adoption, the glory, the covenants,
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the giving of the law, the
worship and the promises. To Them
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Belong the Patriarchs and from their race, according to the Flesh, is the
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Christ, who is God over all, blessed forever. Amen, please be
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seated. Well, as I mentioned
last week, in this list Paul takes
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us on kind of a tour of
these monuments in Israel. Obviously not physical
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things, the covenants, the adoption, the glory. Sometimes these things are
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manifested in physical, tangible ways,
like the glory cloud descending upon Mount Sinai,
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or the fire and smoke leading Israel
in the wilderness, or the riding
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of the law on the two tablets
which were then placed in the Ark.
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These various ways are expressions, monuments, physical things to these big picture things,
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these things that God has given to
his people. He gave them to
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Israel and now they belong to them. And as we've been focusing on these
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things, we've becoming to a better, hopefully a better and better understanding and
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more concrete understanding of who Israel is. That's Paul's point. He lists all
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of these things so that we would
know when we think Israel in the Old
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Testament, we have a particular conception
of what he means, and that's going
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to be important in the upcoming parts
of this chapter because he's going to build
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on that to to say a various
things. But it's important for a lot
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of other reasons. One of them, which he will bring up later,
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is that as we are joined to
Israel, as gentiles are joined to Israel,
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we need to understand something of our
family tree. If we're like a
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branch that is being grafted on to
this tree that God has been cultivating and
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procuring for generations. It's right for
us to understand what is this that God
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has put us into? If these
things belong to them, well, in
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what sense do they belong to us? And you notice how he gets to
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that point. At the end of
verse five, he's building this list,
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he lists all these things and then
he says to them belong the Patriarchs and
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from their race, according to the
Flesh, is the Christ, who is
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God over all. That's the place
he's getting he's talking about in Israel in
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this unique way, so that he
can talk about how now Christ rules over
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us all and these gifts belong to
us. Well, today our focus is
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on worship. Worship is sometimes controversial, sometimes ignored, sometimes it's merely a
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ritual, sometimes it's an auxiliary part
of what we do. Sometimes we find
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ourselves wholeheartedly in the process and other
times we find it ourselves is very distracted.
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But in all these ways, both
positive and negative, that we might
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think about worship, we are often
thinking about it mostly as our act towards
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God, and certainly that's true.
The words that are used to describe worship
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are words that are on our part. Praise, thank, serve, bow,
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those kinds of things. These are
things that we do. But rarely,
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I think, do we forget about
the other rarely we remember, I
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should say, the other part of
worship, which is it's God's work toward
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us. Sure we might think of
certain parts of worship as belonging to God.
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Maybe in the sermon we hear God's
Word, God speaks to us,
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or in a blessing he blesses us. But what about the whole of worship?
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Or is he puts it here the
worship? Just as he gave them
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adoption, as the adoption and the
glory and the covenants, the law,
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he's also given them the worship.
God has done something and it is his.
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It's one of these things that's also
in this list that marks his people.
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It's a way that he marks his
people as his own. Circumcision is
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a sort of obvious example of this
in the Old Testament. It's a part
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of worship, right, it's a
part of the ceremonies, the the rituals,
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these ways in which God's people express
their devotion to him. But who
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gave the sign? Well, was
God? Right, God was the one
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who said to Abraham, this is
my covenant that I'm making with you,
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and this is the sign of my
covenant. It was God's mark upon his
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people. Before it was his people's
expression of their devotion to God. So
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you might think of it like a
bird. A bird flies, a bird
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soars, a bird does all these
things and it does it by its will.
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But how is that will exercised?
How? Where does the wind come
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from? How do the feathers grow? Well, it's all in God,
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and that's the perspective we have here. God has given something to Israel.
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He has given them worship. This
is a marker upon his people. So
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what is the worship that God gave
Israel? What Paul has in mind are
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the specific religious practices, similar to
the giving of the law, which had
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a particular rules, statutes, provisions
for that time when Israel lived in Canaan.
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He also gave them a worship and
he gave it them in particular.
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You could think about it this way. God didn't give to the Canaanites Feasts
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to observe. He didn't give to
the MOABITES the sign of circumcision. He
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gave the priesthood to the Levites,
who were sons of Abraham. They belonged
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to Israel, not some other clan
of some other tribe outside of Israel.
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The temple was built where in Jerusalem? Wasn't built outside of Canaan somewhere.
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It didn't hide here in Tucson or
some other place in the world. It
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was there. This all was very
much Israel's. The worship belonged to them.
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That's what it means by it belonged
to them. God gave it to
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them. But what do we understand
about that worship? It's obviously particular to
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them, but what was it like? What was it about? And for
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that we have to go deeper,
and I hope you'll go deeper still too,
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when you read your bibles, when
you think about the various sacrifices or
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offerings or feasts, be eager to
understand those things, because in understanding the
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worship God gave to his people,
then it helps us to understand the worship
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he has given us. Now,
why is that the case? I'll mentioned
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just three quick reasons. One is
that it's the same God, right,
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even though there are great differences.
In the book of Hebrews spends a lot
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of time explaining these differences, why
we don't do certain things anymore. Nevertheless,
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it's the same God in both the
old and New Testament, and it
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would make sense that this God whom
we worship in both the old and the
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news, there's going to be some
continuity there. Indeed, Jesus is Jehovah.
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He is the one who revealed himself
to this people and commanded these things.
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A second reason, not only is
God the same in both old and
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new and we have we worship the
same God, but we remember Jesus's role
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particular in the New Testament. He
brought many aspects of Old Testament to an
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end, not because he said,
well, this was garbage and why did
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we bother with that? We made
a mistake. God made a mistake,
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I made a mistake. Now,
that's not why they come to an end.
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They come to an end because they
find fulfillment in him. It's like
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when you're working on a project.
You know you've got directions and plans and
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helpers and maybe contractors, and you
pull it all together and you move until
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you get to the completion of that
plan. Right. You don't throw away
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the building material and all that because
you hated it or it was terrible or
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it wouldn't do what it was supposed
to do. Know you you move that
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off the side. If you're building
a house, you send the contractors away
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it because it's done, not because
they were worthless, not because they were
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bad, but because they serve their
purpose. The House came to completion,
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it came to fulfillment, and that's
what Jesus does. I can't do it
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this morning. I'd love to,
but when we go through the Old Testament
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and we see the various sacrifices and
the feasts and the offerings and the holy
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days and the geography of the land
and the various aspects of the whole thing,
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it all, in all kinds of
intricate ways, points to Jesus.
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And you know this as you've read
the by pulls. You come to understand
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these connections if you've read Hebrews.
Well so anyway, that's a second reason.
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We are right to understand the old
testament because and the Old Testament worship
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that God gave to Israel, because
it helps us understand the fulfillment to that
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piss helps us to understand Jesus.
That leads me to my third reason,
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which is that new the New Testament
explains worship in Old Testament terms. In
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other words, if the thing that
I just said is true, about the
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Old Testament being fulfilled in the new
particularly the Old Testament worship being fulfilled in
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Jesus, then it would make sense
that the new testament would use old testament
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terms to describe new testament worship.
Let me give you an example. Romans
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twelve one, and we'll come back
to this later. Paul uses the same
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word here for worship that he uses
in the passage I read, for in
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verses nine, four and five.
Listen to what he says and listen to
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the Old Testament echoes. Okay.
I appeal to you, therefore, brothers
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by the mercies of God, to
present your bodies as a living sacrifice and
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acceptable to God, which is your
spiritual worship. We don't have sacrifices here
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on Sunday morning. We don't bring
animal is in. There isn't an altar.
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The table that we serve communion on
is a is a table, it's
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not an altar. We don't have
these kinds of sacrifices anymore, and yet
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paul uses the language of sacrifice,
doesn't he it's what it is. He
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tells us to present our bodies to
God as a living sacrifice. These sacrifices
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cannot be unclean. They must be
holy, they must be acceptable to God,
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and this is our spiritual worship or
reasonable service. So you can see
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what I mean when I say how
important it is for us to understand Israel,
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to understand the Old Testament, because
it helps us to fill in the
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color, in the details of what
New Testament worship is all about. So
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what is it about? What is
Old Testament worship about? Well, there's
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a lot of different ways you can
approach it. There's a lot of subjects
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you could talk about. One Way
to approach it is through the various words
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that are described. I mentioned some
of them earlier. Praising, thanking,
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sacrificing, giving thanks on or glory, submission, honor, praise. An
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Old Testament Professor Daniel Block, A, Professor Wheaton, takes all these terms
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and he puts him into just these
three categories, which all I'll give to
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you now as a way to help
us picture and understand what Old Testament worship
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was all about. He talks about
three different categories. He talks about dispositional
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expressions, which is worship as attitude, physical expressions of worship or worship as
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gesture, and then also liturgical expressions
or worship as ritual, all of these
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various terms and words that we have
for worship and service and whatnot, putting
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into these categories. So the first
one is worship as attitude. You might
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put it this way. Devotion to
God begins with the fear of God.
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Devotion to God begins with the fear
of God. Now, I'll tell you
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that for a long, long time
this particular verbs at very uncomfortable with me
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and even, I think, when
I first became a minister, I struggled
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to know how to describe it.
How is it that we're supposed to fear
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God, because obviously there's ways were
not supposed to fear God. He's we're
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not afraid of him in ways that
we are about other things perhaps, and
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he talks to us as a father, as a friend, and yet there
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are these very clear commands in scripture
to fear him. What does that mean?
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Deuteronomy ten twelve, as a ten
verses twelve through thirteen, has this
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kind of catechism question about devotion to
the Lord. The question has been verse
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twelve. And now Israel. What
does Yahway, your God, require of
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you? But and then here's the
answer to fear Yah Way, your God,
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to walk in all his ways,
to love him, to serve Yah
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Way, your God, with all
your heart and with all your soul and
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with all your soul, and to
keep his commandments and statutes, all of
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those things, walking in the Lord, walking in a consistent way, walking
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in his ways. It all begins
with fear. You must fear him.
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Now, this word is a word
that we use to describe powerful, scary
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things. Right. We fear getting
hit by a car? Why? Because
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it's faster and more powerful than us. It can hurt us, it can
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take our lives. We fear being
bit by something poisonous. We fear someone,
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a murderous person, a taking our
life. Is that an appropriate word
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to use for God? Well,
of course, God is not a poison
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he's not a murderous person, but
he is similar to these things and that
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he is powerful. Right, Jesus
says, do not fear Him who can
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take your life, but him who
can take your soul. He takes our
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fear and understanding of God and relation
to other things and even sort of steps
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it up a level. He says, if you are scared of these things,
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be scared of God himself. He
can take your life. He is
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powerful. There is this kind of
real fear without any kind of qualifications.
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I think that we have to say
about that. Can we really go before
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the God of the universe in any
kind of cavalier, nonfearing way? Is
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that even possible for someone who has
a right conception of God? Sure,
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as Christians we might add to that. We might say, well, of
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course he's not going to kill us
because the curse is already been taken away
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in Christ. We know that he
loves us, so will be okay.
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And yet, nevertheless he is still
capable of those kinds of things. It's
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kind of maybe it would be similar
to sort of standing on the edge of
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the Canyon and you look down you
go, this is scary. I'm okay,
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maybe there's a rail there, maybe
everything's okay. You see, you
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know, hundreds of other people standing
there. Everything's fine, and yet it's
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scary. It's there's a kind of
fear and awe, a reverence that comes
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from standing at the edge of the
Grand Canyon. Isn't there because you sense
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its power, you sense how,
in some ways this thing is bigger and
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greater than me. Maybe you've felt
that with other kind of natural things,
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whether it's a mountain or a wind, or you've been on a ship that's
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being rocked by the sea, or
maybe you've seen it in social events and
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political things and and economies. You
get this sense from time to time that
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I'm kind of small. Well,
if we sense that with things in the
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world, what of the one who
made the world? You see why the
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scripture doesn't really equivocate on this and
says fear God, because he's powerful,
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because he's mighty, because he's cabable, because he rules perfectly. And,
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if we're to be honest, we
are sinners. We're not just weak,
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but we do things that are against
this God, against His Holiness. So,
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going back to Deuteronoma, when it
comes to thinking about worship and devotion
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to God, what is it that
the king, the ruler of the universe,
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requires of us? To treat him
in is an equal and love him
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when we have the opportunity, to
bring him alongside of us when we need
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some help, or serve him when
we get a chance. No, fear
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him. You owe him something,
you owe him your life. We must
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fear him. We cannot serve him, we cannot love him, we can't
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walk in his ways unless we fear
him, because if we don't fear him,
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we walk in his ways until it's
not convenient. We say well,
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I'm going to do something else,
doesn't matter, it's not going to hurt.
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What problem could there possibly be?
But if you have in your mind
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a conception of God as God,
if you have in your heart a conception
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of God as God, it's not
so easy to just turn aside and say
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well, of course I want to
do something else. One of the ways
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that we see this interacting with worship
is in Malachi. I'm not good.
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I would. I was going to
read you chapter one, but I'm not
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going to do that. Read Chapter
One this afternoon and see the ways in
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which the fear of the Lord,
or lack of the fear of the Lord,
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impacts worship. Going back to Daniel
Walk, he lists these various things
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that molock. He's just listing what
Malachi says there. He talks about how
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a lack of fear from the Lord
brought about in Israel, in God's people,
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contempt for sacrifices, boredom in worship, a calloused disposition toward vows,
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ministerial irresponsibility and infidelity, ingratitude and
stinginess in tithing, arrogance toward Yahwey.
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Of course we see these things in
ourselves. This is not just post to
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exile Israel when we don't fear the
Lord. That is what happens. You
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come into worship and you say,
well, I can be here, I
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cannot. You know, I'm if
I can, if I can't, or,
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even worse, content having contempt for
the things of God. I hate
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the things of God, I don't
want to be with the things of God
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or near them. Now, of
course, when we think about worship is
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attitude. Worship involves this concern of
the heart, this disposition of fear.
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But I must say, as I've
hinted at already, for the Christian it
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isn't terror. For the unbeliever at
very well might be. If you stand
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to God only under his law and
as one who's disobedient, then you should
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be very afraid because your life is
only being preserved by the mercy of God
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for the moment. There's no reason
which he has to keep you alive for
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a moment longer and not put you
under his wrath and curse forever. For
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the Christian it's different, not because
the Christian person has obeyed all of God's
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law, but because God has given
his righteousness to them. A Christian is
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one who isn't a perfect in their
own righteousness. There one who has been
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perfected in his they've been forgiven.
The Christian goes before God not saying,
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Lord, I can ascend your holy
sale he'll because I have a pure heart,
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much more than all these other Yogol
yogols. I go before the Lord
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with a pure heart because you've given
this to me, you've cleansed it,
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you've washed you've purified me. I'm
not holier than them, I'm not holier
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than you. I'm holy because you've
made me holy, and so I come
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in fear, but in confidence too. We go before the Lord and worship,
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fearing him, yes, but also
bold, knowing that he is our
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king and that he loves us.
Well, we need to move on.
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I'm to worship as gesture. One
thing that is included in Israel's worship is
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this worship of the heart, this
fearing the Lord. A second thing is
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gesture, or bodily physical things.
One of the most predominant ways worship is
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described in Israel is bowing, kneeling, prostrating one's self, let me read
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to you just a little bit from
Isaiah Forty two. Isaiah Forty two,
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verse twenty three. No, this
is not right, or I'm looking in
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the wrong thing and don't realize it. Let me read to you a different
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verse. First Corinthians fourteen twenty five
says the secrets of his heart are disclosed
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and so, falling on his face, he will worship God and declare that
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God is really among you. Who
is Paul talking about? To the Corinthians
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he's talking about a stranger, a
stranger who comes into worship, a stranger
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who walks into the people of God. What does he see? How is
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a stranger who comes into the people
of God to react? How is that
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person to feel, given what is
said, given the attitude of the people,
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given the response of that peep,
the the people of God are having
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to his word? Is he too? Well, I'll read it to you.
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He will find that he is called
to account. The secrets of his
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heart are disclosed and so, falling
on his face, he will worship God
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and declare that God is really among
you. This falling on one's face,
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this sort of New Testament description of
worship is, of course, very similar
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to many pictures we have in the
Old Testament. When I say pictures,
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I don't just mean words. If
you go back and you look in the
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ancient Near East, at at at
pictures on pots and statues and things like
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that, what do you see people
doing? Bowing, bowing. We don't
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bow very much in America, but
Christians do sometimes. When we bow our
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heads in worship, that's not just
so that we can keep the kids from
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being distracted. It's an act of
prostration. It's a humbling of ourselves before
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the Lord and saying you are worthy, you are holy, you, to
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you do belongs praise and glory and
not to me. It's an act of
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submission and we see this in various
kinds of examples throughout the Old Testament.
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Bowing, worship is gesture and finally, worship as ritual. This is probably
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the first thing that you think of
when you think about worship in the Old
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Testament, the sacrifices, the free
feasts, the holy days. It's helpful
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to note that this word, this
this this worship that is offered is often
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parallel to service. And you'll see
why that's helpful if you remember that act,
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that gesture of bowing when we bow, we are saying, I I
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give deference to you. It's a
it's kind of an act of service.
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It's a it's a gesture of service. Well, sometimes worship is talked about
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this way. So, for example, when Moses goes to Pharaoh and says,
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will you let the people go for
a few days, do you remember
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what he asks for that they might
go out into the desert and serve God?
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What does Moses have in mind?
Will we know from the other pors,
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other portions of scripture, that it
was a feast and sacrifices and various
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of these kinds of rituals? Service
to the Lord, worship to the Lord,
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involve these external things, these rituals
and ceremonies. This word, these
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words are also used in the Old
Testament to describe servants in the temple,
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those who serve the Lord from the
tribe of Lee by those who serve the
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Lord as priests, are those who
are involved in all the ritual elements of
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Israelite worship. And so that's one
reason. Some bibles translate that Romans twelve
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verse as. This is this act
of spiritual sacrifice, is your reasonable service.
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The SEV translates that as a spiritual
a spiritual worship. Well, what
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do we when we take all these
things together? I'm attitude, gesture,
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ritual. What can we conclude?
One thing we can conclude about the worship
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God gave to Israel is that it's
not, as some people think of worship,
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purely external. Some people think of
worship this way. Right, it's
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purely external. It doesn't matter what
I do in my heart. As long
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as I say the right things as
I are, long as I talk to
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the right people, is show up
at the right church, do these external
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things, God will be pleased.
But, as we know from our thinking
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about the fear of the Lord,
the devotion God requires, it's not purely
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external. It's very much an internal
thing. Worship is a thing of the
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heart. Well, some people think
what worship is purely external. Other people
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think it's purely internal. The Bible
doesn't say that either. The internal realities,
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the fear that's in one's heart,
extends out into our lives. The
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internal realities have external expressions, from
the ways than which we position our bodies
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to the paths on which we choose
to walk, and that includes the ceremonies
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of the church, the ceremonies and
rituals of worship. Some people think of
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worship is purely informal and individual.
As long as I have my heart in
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the right place and I have a
relationship with God, then that's all God
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cares about. But that certainly wasn't
true in the Old Testament. If you
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had a sacrifice that was old,
you'd better pay it. If you had
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an offering that was owed or a
vow that you promised, if there was
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something that was part of the system, or if there was a holy day
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coming up or a feast that was
offered, you couldn't say to God,
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why, of my relationship with you, I'm not really going to do these
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things that you've commanded. God has
certain requirements on his people and those requirements,
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those liturgies, those expressions of worship
that we see in the Old Testament
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are not inhibitions to worship or road
blocks to worship. They are the worship.
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That is what worship is. It
is doing those things, even those
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external things, with a heart that's
in the right place, a heart that
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fears the Lord and then moves forward
into external realities and serves him. And
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the same is true in the New
Testament. This worship that God gave Israel,
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though it is changed in some ways, in the particular external forms,
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there is very much the same kind
of heart here. Our heart must be
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in the right place. There are
external expressions of it and there are corporate
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gatherings of preaching and sacraments and singing
that we must attend, we must belong
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to. It is what God calls
us to. It's how he marks us.
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Now you know already that Israel did
not keep worship as it ought.
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Israel took the worship that God gave
to them and it bowed down to other
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gods. It didn't keep the temple
holy, it didn't keep the feasts and
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sacrifices and fasting as it ought.
They profaned the sabbaths and over and over
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throughout all the profits you hear are
this kind of common condemnation. And it's
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a condemnation I think, at least
I hope. Maybe condemnations right, not
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the right word, but up pricking
of the heart. When I read those
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sections from Malachi, these descriptions of
things that will happen when we don't fear
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the Lord, distraction, boredom,
not caring, these things are true of
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us as well. When our heart
arts aren't in the right place. Israel
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didn't keep the worship they that they
ought, and we know from scripture and
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from our own hearts, are own
lives, that we don't worship God as
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we ought. If we give deference
to our bosses at work or our fathers
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and our homes, how are we
not going to give deference to God,
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to worship him with reverence and awe, to humble ourselves before him? This
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we don't do. But I'm here
to tell you that the king we have,
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the king that we are called to
worship and love and serve, is
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a king who commands, is a
king who requires, but he's also a
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king who forgives. If it weren't
for that fact, then we should be
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terrified of coming before him, even
those holy prophets of his who are caught
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up in a great vision to enter
into the Throne Room of God and somehow
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see and expression of who he is
on his throne. You know what they
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did, like Isaiah, they fall
down before him, they shake, they
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tremble, they cry out, they're
feeling impending doom until the Lord says stand
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up, I'm going to speak to
you. Not that moment when you hear
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that promise. When you hear the
offer of grace and forgiveness, you don't
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lay there on the ground say no, no, I'm not worthy and I
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don't want to listen to you still
and know, you stand up and you
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receive the gift. If the king
is offering you pardon, you go.
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You go before the King and you
say I'm here, Lord, I'm not
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worthy, Lord, but save me, Lord, and that is what he
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offers. How do we know?
How do we know? How can we
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enter with boldness and confidence before the
throne of God and worship him? It's
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because of the Christ that Paul Mentions
in these verses, in Romans Nine,
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four and five. It's because Jesus
hung on a cross, even while the
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Roman soldiers took to the knee to
mock him, King Jesus, as he
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hung on across, there were people
around him, laughing, ridiculing him.
384
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Oh, King of the Jews,
let's put a robe on him, let's
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put a placard above his cross.
He took on that kind of indignity and
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shame and dishonor when he was oh
to everything, out of love for us.
387
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He did it so that we can
know that we have forgiveness so that
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the grath of God and the condemnation
for our false worship and our bad worship,
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are in pure worship, would be
all washed away. Paul said,
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you remember at the beginning of Romans
that people do not worship God as they
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00:35:08.360 --> 00:35:15.840
ought. Instead of worshiping and serving
the immortal, glorious God, they make
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images of creeping things and worship their
money and themselves and all the rest.
393
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That's what God saves us from.
Those are the sins that he forgives.
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He didn't have to do that,
he wasn't required to do that, but
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he did it nevertheless. And so
though we have sinned, though we are
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unworthy, through Christ, God opens
up away for us to come back to
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him and serve him. He cleanses
us, he sanctifies us, he gives
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00:35:47.019 --> 00:35:53.449
us his spirit and because Jesus came
not just for the Jews, it means
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that all of us can find our
place again and in service to him.
400
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Does that, when you hear that
news, does that make you feel like
401
00:36:10.519 --> 00:36:15.280
treating God in an irreverent way?
Does that make you think that, oh,
402
00:36:15.360 --> 00:36:19.710
worship can be no big deal?
What was kind of laugh and joke
403
00:36:19.789 --> 00:36:23.869
our way through it, throw out
t shirts, whatever, have a good
404
00:36:23.909 --> 00:36:29.150
time. That's what it's about,
having fun. Or when you hear about
405
00:36:29.190 --> 00:36:32.699
the grace of God in Christ,
does it make you want to bow the
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knee, to humble yourself before him, to give yourself fully over to him
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in fear and reverence, in awe? I hope it's the latter. We
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read in Hebrews twelve that things have
changed. In the grace of Jesus Christ,
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we don't come dismount Sinai anymore blazing
with fire, threatening the law.
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He says. You have not come
to what maybe touched a blazing fire or
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a darkness, a gloom, a
tempest, the sound of a trumpet at
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whose voice words made the heroes bag
that no further messages bespoken to them.
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Indeed, so terrifying was the sight
of Moses on Mount Sinai that Moses said,
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I tremble with fear. But you
Christians have not come to Mount Sinai.
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00:37:31.980 --> 00:37:36.099
You have come to Mount Zion,
to the city of the Living God,
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the heavenly Jerusalem, to be innumerable
angels and festal gathering. You've come
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00:37:42.659 --> 00:37:45.730
to the assembly of the firstborn who
are enrolled to heaven and to God.
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The judge of all into the spirits
of the righteous made perfect, and to
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Jesus, the mediator of a new
covenant, and to the sprinkled blood that
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speaks a better word than the blood
of Abel. He concludes the section by
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saying, therefore, let us be
grateful, let us be grateful for receiving
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a kingdom that cannot be shaken,
and let us offer to God acceptable worship,
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with reverence and awe, for our
God is a consuming fire. Do
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not leave today without bowing your head
and your heart before God, in repentance,
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00:38:34.619 --> 00:38:43.010
ingratitude, in boldness, in confidence, but also in fear. As
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you go before the King of the
world, who was also the king on
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00:38:46.010 --> 00:38:52.570
the cross so that we could be
saved from our sins. Let's bow our
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heads in our hearts and praise him
and love him and serve Him who forgives
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us. Let us pray even now,
