Episode Transcript
WEBVTT
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Let's hear God's word from the book
of Isaiah. This morning. I'm two
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places at First Isaiah, Chapter Seven, verse fourteen, and then a few
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verses in chapter nine. I'm actually
going to start in verse ten, Isaiah,
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Verse Ten again, the Lord spoke
to Ahas. Ask a sign of
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the Lord your God. Let it
be as deep as she'll or as high
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as heaven. But a has says, said, I will not ask and
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I will not put the Lord to
the test. And he said here then,
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Oh House of David, is it
too little for you to weary men,
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that you weary my God. Also, therefore, the Lord himself will
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give you a sign. Behold,
the Virgin shall conceive and bear a son
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and shall call his name Emmanuel.
He shall eat cards and honey when he
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knows how to refuse the evil and
choose the good. For for before the
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boy knows how to refuse the evil
and choose the good, the land whose
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two kings you dread will be deserted. The Lord will bring upon you and
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upon your people and upon your father's
house. Such days is have not come
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since that, the day that Ephraim
departed from Judah, the king of Assyria.
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In that day the Lord will whistle
for the fly that isn't the end
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end of the streams of Egypt,
and for the bee that is in the
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land of Assyria, and they will
all come and settle in the steep ravines
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and in the clefts of the rocks
and on the Thorn Bushes and all the
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pastures. In that day, the
Lord will shave with a razor that is
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higher beyond the river, with the
King of Assyria, the head and the
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hair of the feet, and will
sweep away the beard also. will end
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there for the moment. Let's turn
over to chapter nine, versus six and
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seven, of the same book,
book of Isaiah. Isaiah nine, verse
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six. For unto us a child
is born, to us, a son
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is given, and the government shall
be upon his shoulder and his name shall
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be called wonderful counselor mighty God,
everlasting father, Prince of peace, of
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the increase of his government and of
peace. There will be no end on
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the throne of David and over his
kingdom, to establish it and to uphold
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it with justice and with righteousness.
From this time forth and forevermore, the
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zeal of the Lord of hosts will
do this. Amen. You may be
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seated. If you would like,
you can also, in addition to your
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bibles, open up your hymnals to
page one hundred and ninety four. Oh
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come, oh come, Emmanuel,
I'm going to be I'm referencing the verses
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in this hymn. As we consider
these passages in Isaiah, the songs that
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we sing at Christmas, Christmas time, or some of the most popular songs
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of all time. They are things
that we look forward to singing and when
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we finally get around to Christmas time, we're often very excited. But what
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do they mean? What do we
believe about them? Do we believe what
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they say, or are we just
mouthing the words? Over the next few
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weeks, I want to help you
think through some of our most favorite expressions
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of faith as we know them,
and Christmas carols. I want to help
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you understand even better what they mean, so that your heart might be more
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in tune with the king, that
we might be strengthened for his service,
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so that when we sing, we
might not sing with empty minds and empty
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hearts, but we might understand what
we're singing and know what we're saying believe
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what we sing. Today, I
want to think through with you. The
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OCAMO. Come Emmanuel, it's twelve
century hymn, originally written in Latin,
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a hymn that is a haunting hymn
that has a plaintiveness to it. It
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cries out that God with us,
Emmanuel, would come and be with us
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and do his saving work. Oh
come, oh come Emmanuel, expresses these
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two biblical themes simultaneously, our desperation
and great need, and then also the
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joyful hope that comes in God's salvation. I want to think through this,
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that we might think critically, we
might think about the him and ask ourselves,
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do we believe these things? Are
they biblical? Is this what scripture
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teaches? How will we be changed
by it? Oh come, oh come
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Emmanuel, the title from the hymn
comes from the first stanza, which is
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echoed also in the refrain kids.
A refrain is that little bit at the
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end that we seeing over and over
at the end of each verse. Oh
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calm, oh come Emmanuel, and
ransom, captive Israel that mourns and lonely
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exile here until the son of God
appear. Rejoice, rejoice, Emanuel shall
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come to the Oh Israel. What
does this mean? These are words that
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are drawn from these passages that we've
read, and Isaiah Emanuel. Let's start
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with that word. It's a good
word to know and use when referring to
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God, and it comes up here
in the Prophet Isaiah, in Chapter Seven
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and verse fourteen, and then again
in chapter eight, Verse Eight. It's
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a Hebrew word, actually Hebrew word
that shows up in our English bibles.
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Every now and then you'll come across
one of these that, instead of translating,
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we transliterate. We just turned the
English or the Hebrew letters into English
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letters and then pronounce it Emmanuel.
It means God with us. If you
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turn over to Matthew, Chapter One, you find this stated explicitly. I'm
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here. You read the story about
an angel coming to a man named Joseph.
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Joseph was engaged to a woman named
Mary. Mary became pregnant during their
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engagement, but not by Joseph.
I'll pick up the story in verse twenty.
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As he, that is Joseph,
considered these things, behold, an
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angel of the Lord appeared to him
in a dream, saying, Joseph,
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son of David, do not fear
to take Mary as your wife, for
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that which is conceived in her is
from the Holy Spirit, she will bear
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a son and you shall call his
name Jesus, for he will save his
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people from their sins. All this, Matthew Rights, took place to fulfill
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what the propt with the all this
took place to fulfill what the Lord had
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spoken by The prophet quote. Behold, the Virgin shall conceive and bear a
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son, and they shall call his
name Emmanuel, which means God with us.
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When Joseph Woke from sleep, he
did as the angel of the Lord
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commanded him. He took his wife, but knew her not until she had
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could given birth to a son,
and he called his name Jesus. Here
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in Matthew, we see that the
promise that God made the long time ago
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and Isaiah is coming about. This
Angel comes and speaks to Joseph and says
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it's happening. The thing that was
promised a long time ago is happening right
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now. God with us, Emmanuel
has come and he is in the womb
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of your fiance. His name reminds
us in this event, reminds us that
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Emmanuel is not just a spiritual presence
of God, but a physical one.
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You can perhaps even say a metaphysical
one, as Jesus the Son of God
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takes on humanity. It's also a
covenantal presence, as the Lord, the
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God of the universe, takes our
side of the Covenant Obligations, who dies
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for our sins, sins he didn't
commit. He is the one who commands
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the covenant. He's the one who
gives the law, but income and becoming
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man, he becomes the one who
takes on the law and all of its
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obligations. Now, all this,
of course, is amazing, but why
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is it necessary? Why is it
necessary that God be with us in this
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way? Why is it necessary that
he take on humanity and become us so
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that he might die for us and
forgive us our sins? Well, it
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is because of those sins. To
understand that, to understand what it means
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for him to come and to die
in this way, let's go back to
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Isaiah and think through the context in
which this prophecy came. Doing so,
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you'll see that it's darker than maybe
you might have first guessed, though of
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a prophecies concerning the birth of the
savior are often embedded in dark things.
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It explains and helps us to understand
the the dark or the haunting side of
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this hymn again. Going back to
Isaiah Chapter Seven, we have this interesting
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set up for the prophecy. What's
happening? The Lord is speaking to a
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has. Why is he speaking to
a has? He's speaking to a has,
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if you go back and read,
because he's really scared. He's scared
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about these kings that are going to
come and and and destroy him and they
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and God says to a has in
verse ten, ask for a sign.
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Ask for a sign from me,
and you can ask anything you want.
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Right. God wants to give confidence
to a has. God says, give
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me a sign, I'll show it
for I'll give it to you. It
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can be as deep as she'll or
high as heaven. How many of you
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have ever asked God for a sign? But sometimes people think that if God
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would just give me a sign,
I would believe. Here's an answer,
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an instance where God is practically begging
a has to ask him for a sign.
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Just ask me anything and I'll show
you what is a has says,
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I will not ask. Let it
be as deep as you all are,
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high as heaven, and I'll give
you a sign. No, I will
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not ask. I would not put
the Lord to the test. How does
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God respond? Verse Thirteen. He
says here then, Oh House of David,
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is it too little for you to
weary? Men that you may,
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that you weary, my God.
Also, therefore, the Lord himself will
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give you a sign. Fine,
don't ask for it, I'll give it
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to you anyway. Behold, the
Virgin shall conceive and bear a son and
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shall call his name Emmanuel. He
shall eat cards and honey when he knows
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how to refuse the evil and choose
the good. And then the key for
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us this morning is verse sixteen,
for before the Lord knows how, or
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before the boy knows how to refuse
evil and choose the good, the land
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who's two kings you dread will be
deserted. So hit. The sign that
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he gives him is multi, multi
layered. First of all, he says
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a virgin will conceive. That's a
big deal. Then he says the vis
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virgin shall conceive and you will call
his name emn Nu Will God with us.
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And before he even reaches a certain
age, this big scary thing that
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you're freaked out about is going to
be all over the powerful land. The
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kings that you are so concerned about
will be empty, deserted, gone.
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This is a very powerful promise,
but it's going to be delayed. It's
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going to be delayed and, as
we read in the next several verses,
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before this promise comes to pass,
these people that he fears so much will
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come and destroy him. Now this
might break your brain a little bit.
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How can God be promising that he
will be free from destruction while at the
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same time promising him destruction, which
he does? He says the Lord will
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bring upon you and upon your people
and upon your father's house such days.
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Is I not come since efrahim departed
from Judah, the king of Assyria,
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if you skip down to verse twenty, and there are lots of other descriptions
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of this, but this is just
one. In that day, the Lord
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will shave with a razor that is
hired beyond the river. So he compares
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the King of Assyria to a barber
in a way. The razor, more
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exactly, this sharp object is going
to come, and what is it going
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to do? It's going to cut, and in particular, this cutting is
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going to be a cutting of humiliation. The head and the hair of the
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feet and the hair of the beard
will be all swept away. You will
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be exposed, you will be naked, you will be embarrassed and ashamed,
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and indeed, when that happens,
many would be a killed as well.
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The Razor would not just shave but
but cut name. So here a has
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is realizing, is hearing from the
Prophet that these things that he fears and
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in some ways are going to come
to pass, and yet somehow, in
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some way, the Lord is going
to overcome them. This is why it's
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it's mixed in a way. The
prophets do this a lot. They bounce
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back and forth between the events that
they are going to experience right here and
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right now and this great future thing
that is a little bit confusing and hard
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to understand. That's why, when
the angel of the Lord comes to Joseph
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and says it's time, the whole
world blows up. In a way.
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There's stars, a star in the
sky, angels coming out of heaven proclaiming
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the aims or the the the the
birth of the sun, all of these
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grand events surrounding Jesus's birth, because
this thing that was promised, not just
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here but in many other places throughout
the Old Testament, is coming to pass.
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God with us, Emmanuel has come
to take away the things that we
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fear not just the things of this
world, but the great spiritual powers as
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well. Satan, death, judgment, wrath, all of these things.
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So the first stanza has all of
this in mind, hence this haunting nature.
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Oh Come, oh comm Emanuel,
and ransom captive Israel, because it
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speaks to the perspective ors, from
the perspective of Israel in captivity, Israel
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being taken away by Assyria, being
a taken away by Babylon, in exile,
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away from the Lord, waiting for
God with us to come, the
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son of God to appear. Oh
Come, oh come. It's a plead
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right, a pleading OCAM O Comm
Emanuel, it's pleading the promises of Isaiah
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Fourteen. Oh Coamo, come emmanual
and ransom us out of captivity. Ransom
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captive Israel that mourns in lonely exile
here until the son of God appear.
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But then the note of hope at
the end, rejoice, rejoice, Emanuel
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shall come to the Oh Israel.
So we have this song that, on
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the one hand, sounds very much
like mourning, oh come, oh come,
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e man You well, but also
has this note of hope. Rejoice,
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rejoice. It's proud, it's strong, it has both, because that's
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exactly what's here in Isaiah. It's
exactly what's here throughout the Bible. This
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is a pattern for the life of
God's people to follow. We mourn,
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but we do not lose hope and
despair. We feel our weakness, but
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we are encouraged by his strength,
and that leads us to the second stanza.
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Here we call on God again,
but this time we refer to him
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as Lord of might, strong Lord, powerful Lord. These are building up
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of titles, is common with kings. That he's called Lord of might is
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not replacing the titlely Manuel, but
it adds to it. So remember how,
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remember how the Lord is spoken of
in Isaiah nine. His name shall
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be called wonderful counselor mighty God,
everlasting father, Prince of peace. Here
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in the Hymn we call him Lord
of might. Oh Come, oh come,
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thou lord of Might, who,
to thy tribes on Sigin Eyes Height
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in ancient times, did give the
Law in cloud and majesty, and awe,
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rejoice, rejoice, Emmanuel shall come
to Thee Oh Israel. What's going
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on in this stanza? It's going
on in this verse. The perspective shifts.
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If you imagine. You know how
movies you'll have a certain perspective right
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and then the scene will shift and
then you'll be looking at something else.
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That's happening here. The first verse
comes from the Perspective of God's people in
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captivity, and now it zooms back
in time and we see them at Mount
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Sinai. Oh, come, Oh, come, thou lord of might,
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Whho to thy tribe on Sin Eyes
Height, in ancient times, didst give
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the law, did give the Law
in cloud and majesty and Awe. Why
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do we shift to this perspective?
We shift to this perspective so that we
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can see why the captivity happened.
Why are they in exile? Why are
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they in captivity? Namely because they
have sinned against the Lord of might,
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who rules with equity and fairness and
justice. If you want to understand the
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Bible, if you want to understand
the law of God, you have to
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understand this picture that's given in verse
two. It's a scene, an event
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of history that comes up over and
over and over again because of its great
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importance. So I'm going to take
you there now, to Exodus, chapter
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twelve. Exus twelve versus nineteen through
twenty two so that you can if remember
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this scene or if you're unfamiliar with
it, here it for the first time.
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After God brought his people out of
Egypt, he brought them to this
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particular mountain, Mount Sinai, he
brings them to. I think I've got
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the wrong chapter here or I'm in
the wrong place. Hmm, I must
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have transposed some numbers here. Take
go to Exdus, Twenty Good Xs,
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twenty verses eighteen through twenty one.
Here's another place, Exodus Twenty Verse Eighteen
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through twenty one. This is the
picture. This is what happened. Moses
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is recording the events. Now,
when all the people saw the thunder and
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the flashes of lightning, in the
sound of the trumpet and the Mountains Smoking,
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the people were afraid and trembled.
They stood far off and said to
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Moses, you speak to us and
we will listen, but do not let
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God speak to us, lest we
die. Moses said to the people,
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do not fear, for God has
come to test you, that the fear
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of him may be before you,
that you may not sin. The people
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stood far off while Moses drew near
to the thick darkness where God was.
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I see what I've done here at
yeah, I transpose these numbers. Look
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at the chapter previous to this,
exodus nineteen. Just go back to the
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next chapter. Look at Verse Nigh
or ten. The Lord says to Moses,
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go to the people and consequent them, consecrate them today and tomorrow,
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and let them wash their garments and
be ready for the third day. From
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the third day, the Lord will
come down on Mount Sinai in the sight
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of all the people, and you
shall set limits for the people all around,
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saying take care not to go up
into the mountain or to touch the
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edge of it. Whoever touches the
mountain shall be put to death. Remember
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Psalm Fifteen. Who shall ascend the
Holy Hill of the Lord? He who
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is blameless and does what is right? Why? Because of this verse thirteen.
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No hand shall touch him, but
he shall be stoned or shot,
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whether beast or man, he shall
not live. That's the one who touches
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the mountain. When the trumpet sounds
a long blast, they shall come up
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to the mountain. So Moses went
down from the mountain to the people and
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consecrated the people and wash their garments. He said the people be ready for
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the third day. Do not go
near a woman. On the morning of
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the third day there were thunders and
lightnings and a thick cloud on the mountain
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and a very loud trumpet, so
that all the people in the camp trembled
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the MOS. Then Moses brought the
people out of the camp to meet God
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and they took their stand at the
foot of the mountain. Now Mount Sinai
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was wrapped in smoke because the Lord
had descended on it in fire. The
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smoke of it went up like the
smoke of a kiln and the whole mountain
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trembled greatly and the sound of the
trumpet grew louder and Louder. Moses spoke
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and God answered him. In the
thunder, the Lord came down on Mount
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Sinai to the top of the mountain
and the Lord called Moses to the top
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of the mountain and Moses went up
and the Lord said to Moses, go
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down and warn the people, let
they break through to the Lord to look
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and many of them perish. will
end there. So try to picture this
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in your mind. Imagine a mountain
that is shaking. I experienced a very,
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very small earthquake when we were living
in California. Was the tiniest thing.
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We sort of wondered what had happened
for a moment. I can't really
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imagine the terror that would be in
my heart if I was standing at the
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foot of a mountain that was shaking, no doubt having reverberations into the ground
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and beyond. But this mountain was
not just shaking, it was literally on
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fire. So you have this earthquake
happening, this shaking of this mountain consumed
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in fire, and not a little
bit. It says that the smoke that
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was going up was like a kiln, if you had a fire pit in
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your backyard and smoke just raising up. Maybe this is something like a volcano,
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except no lava, or maybe some
I don't know. Lots of fire,
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lots of smoke, the whole thing
shaking. They hear the voice of
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the Lord and if that weren't enough, there's this loud trumpet blasting, this
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Great Trumpet of Judgment that we hear
of and that we will hear when the
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Lord comes again. Power and fear
was to be shaken into these people.
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Literally, do not touch or you
will die. I don't care if you're
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a man or an animal, you
will perish. And the people got the
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message. They said to Moses,
we are not going, we're not going
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to go up there, you go. And of course Moses did, not
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because the people demanded but because the
Lord called him up. Now, what
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was all this about? One thing, the giving of the law. You
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will obey, period. The Lord
of my grabs his child by the shirt,
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lifts him up and says you will
obey, you are a creature,
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I am the Creator and you will
obey, and they go yes, sir,
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all this we will do or we
will surely die. There's nothing metaphorical
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about this. And then they make
a golden calf, and then kings like
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a has and others come along and
they plunge their people into sin and come
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and create all kinds of idols and
over and over and over again. Why
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is Israel in captivity? Because the
Lord of might spoke to them a Mount
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Sinai, in no uncertain terms.
He was extremely clear, as he is
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to all of us who are made
in his image, and says you will
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obey. If you want a summary
of the law, the ten commandments are
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a good place to start. And
if you want to summary of how the
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law functions and how it's supposed to
feel apart from Christ. Then picture yourself
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there when the law was given.
These verses and the verse in this second
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stands of okomo com e manual,
connect the consequences of sin with sin itself.
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Knowing that you're in prison, knowing
that you're in suffering is suffering,
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does little good if you don't know
why you're in prison, if you don't
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understand what it is you've done.
But when you make that connection, something
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good happens, because now you have
a chance to repent and to seek grace,
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at least while the trumpet is not
yet blasted again. This is all
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the more important when we come to
verse three of the Hymn, because in
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verse three we see that the earthly
captivity and destruction that's promised to a has
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and to all who strain against the
Lord and Sin Against Him, especially here
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in Israel, that this earthly captivity
was meant to show something even greater,
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the punishments that people would face for
their sins. Even death itself was not
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really the end, but just the
foretaste of the end of God's judgment and
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wrath. Punishment for sin is so
much greater than any of us, or
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at least many of us would like
to admit. In verse three of this
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Hymn helps us make that connection.
Oh come thou rod of Jesse, Free
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Thine own from Satan's tyranny, from
depths of hell. Thy People, save
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and give them victory over the grave. Rejoice, rejoice, Emmanuel shall come
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to the Oh Israel. This puts
the captivity into perspective, it makes it
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personal and it means that the things, the perspectives that we've seen here,
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of the people in captivity, after
after their sins, and the people at
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the beginning and receiving the law,
this is not just about Israel. Israeli
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is a microcosm for all of humanity, which we very much belong to.
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Verse Three connects versus one and two
of the hymn to our own experience,
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just as scripture does. It's a
reminder that our exile in need is firmly
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located in the will of God,
the will which we broke, in the
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will which God is executing as he
prosecutes his law. But this can bring
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us comfort to because the Lord who
is mighty and shakes the earth as also
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the one who is mighty and comes
in salvation, how mighty well he can
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cause a virgin to conceive and bear
a child. He can take on our
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humanity and die on a cross so
that our sins can be forgiven. He
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can conquer death itself and rise up
victorious from the dead. This springing out
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of nothing is a described, of
course, in the birth or, I'm
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00:32:05.569 --> 00:32:09.009
sorry, in the conception of a
child by a virgin. It's also described
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in this third title we have in
the Hymn, the rod of Jesse.
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The Rod of Jesse is the way
that the King James translates a picture.
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That might be translated also the shoot
of Jesse or the branch of Jesse.
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Just a quick note. Verse Three. Oh Como, come the rod of
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Jesse, free thy own from Satan's
tyranny. When you sing it you're going
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to be tempted to connect free with
the word Jesse. But the title isn't
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Rod of Jesse free another free isn't
Jesse's last name. Just a simple thing
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there. When you're singing, note
that. Note where this Comma is oh
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come, oh come thou rod of
Jesse, then the verb free thine own
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from Satan's tyranny. In my front
yard I did some yard work. I
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think was about a year ago.
Now there's a big creosoap Bush. Actually,
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I didn't do it, Benjamin did
it. Thanks Benjamin, Benjamin and
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Samuel and some others. They cut
I asked them to cut the Creoso down
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and they they did it. They
took some choppers and they cut the whole
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thing down. Is just this little
stump. You know, Benjamin, it's
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back. It's back. This thing
was just this little stump for a long
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time, months and months and months
and months, and then all of a
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sudden one day this thing that looked
dead shot up a shoot. That's the
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picture that's pictured here. The lot
of Jesse, or this shoot that comes
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up, is after the Lord rises
the House of David, just chops it
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down, sends his people into exile. It seems like it's over all the
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promises to David about the this wonderful
counselor this Prince of peace, this mighty
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God who has come. It seems
to be all over and all done,
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until the shoot goes up out of
Jesse. Jesse was the father of David,
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and David it's the father of Jesus. This is the one who comes,
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this lord of my this one who
does miracles, who brings life out
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of death. Verse Four of the
him adds to this. Oh come thou
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dayspring from on high and cheer us
by Thy Drawing Nigh. Disperse the gloomy
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clouds of night and death, Stark
Shadow, put to flight. Here we
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are beginning to understand more and more
the reason for our rejoicing. Just as
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the sun comes up in the morning
and disperses all the darkness, when Jesus
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Christ, the light, comes into
the world, darkness goes away. And,
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as John says, the darkness does
not overcome it. It cannot,
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because that is the nature of light. The things of the night retreat when
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Jesus comes, the death, the
evil, the sin which leads us into
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captivity, the sin which leads us
into death, the said which leads us
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into judgment. The light of the
world comes in and begins to disperse that
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beginning right in here, in our
hearts. And this brings us finally to
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verse five. Oh come thou key
of David Common, open wide our heavenly
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home, make safe the way that
leads on high and close the path to
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misery. Rejoice, rejoice, you
manual shall come to the Oh Israel,
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the promise repeated again and again when
your little but not so little that you
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can't use a key. Perhaps you've
had this experience of being outside your house
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alone. I'm scared and you want
to get inside as fast as you can
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and you run to the front door
and you unlock it and you run inside,
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you slam the door behind you go
I'm safe. That's the picture that's
380
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expressed here. Jesus, the key
of David, opens wide our heavenly home.
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He opens the door and then he
slams behind us the path to sin
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and misery. Verse Five reminds us
that God's Word Not only promises us that
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he will rescue us from the dark
hell until into which we have plunged ourselves
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by our sin, but that he
will rescue us unto something when Jesus came
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and died, when God, with
us, came and died, through his
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death the power of death was taken
away, and he doesn't give to US
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non death, as though we're all
just a bunch of zombies or something.
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He gives to US life, the
life of the resurrection. He lifts us
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up out of the pit and into
heaven and he closes the gate behind us.
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He makes us safe. This salvation
is a kingly act and rightly so,
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because long ago God promised to his
servant David, that a son would
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sit on his throne and, as
we read in Isaiah nine, rule forever.
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This son of David would be called
God, mighty God, and that's
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who Jesus was and is. This
was, of course, a great act
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of grace to David and promised to
David, but it's for all of us,
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because because the good kingdom that was
given to promise to David into Israel
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has now been given to all the
world, a prince of peace who comes
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to everyone who trusts and believes in
him. David Son is the key to
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opening up that eternal kingdom. You
can try all kinds of other keys,
400
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but they will not fit. You
will frantically scramble trying to open that lock
401
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with your money or your power or
your family history or whatever you want to
402
00:38:43.690 --> 00:38:46.849
try, but it's not going to
work. Some of them might even look
403
00:38:46.969 --> 00:38:55.840
really close, like ritualism or generic
spirituality or something like that, but only
404
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Jesus fits that lock, only Jesus
opens that door, and that's why,
405
00:39:04.039 --> 00:39:07.599
throughout this him and throughout the Bible, it's that we're longing for him.
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Oh come, oh come, Emmanuel. And of course he has come.
407
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He has come as the angel promised
to Joseph. We are still waiting,
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00:39:22.269 --> 00:39:25.619
in a way, because though he
has come into the world and accomplished these
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00:39:25.699 --> 00:39:31.260
things, we are waiting for them
to be brought to completion. And so,
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00:39:31.500 --> 00:39:37.820
even as we have begun to experience
freedom from sin, freedom from exile,
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00:39:37.769 --> 00:39:45.329
were waiting for a final heavenly home. And so we join our voices
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together with people as far back as
the twelve century, as far back as
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00:39:50.570 --> 00:39:57.360
a has and his people, as
far back as David, as far back
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00:39:57.400 --> 00:40:00.159
as Adam and Eve, when the
Sun was promised to come and crush the
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00:40:00.280 --> 00:40:06.360
head of the serpent. We wait
for him and we know what he will
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00:40:06.400 --> 00:40:12.469
do, because God is good,
because he is a manual, because he
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00:40:12.630 --> 00:40:15.389
is Lord of might, the Rod
of Jesse, the dayspring, the king,
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00:40:16.630 --> 00:40:22.780
the key of David. So when
you sing this hymn and when you
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live your life in this way,
both experiencing the difficulties and pressures of sin
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00:40:29.539 --> 00:40:35.969
but also knowing the hope that we
have in Jesus sing with hope, with
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00:40:36.210 --> 00:40:42.889
confidence, ask of God, knowing
that he will give it. It's a
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00:40:43.010 --> 00:40:45.409
refrain in which we pray to God
and we call out to each other and
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even the whole world and we say, don't despair, but rejoice. Rejoice,
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manual shall come. Let's stand now
and sing our prayer together. Sing
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him one hundred and ninety four
