[0:00] There was this evening singing from Psalm 32. Psalm 32. Singing from the beginning of the psalm, O blessed is the man to whom is freely pardoned, all the transgression he hath done whose sin is covered.
[0:20] Blessed is the man to whom the Lord imputeth not his sin, and in whose spirit there is no guile nor fraud is found therein. When as I did refrain my speech, and silent was my tongue, my bones then walked stalled, because I roared all day long.
[0:39] For upon me both day and night thine hand did heavy lie, so that my moisture turned days in summer's drought thereby. I thereupon have unto thee my sin acknowledged, and likewise mine iniquity have not covered.
[0:56] I will confess unto the Lord my trespasses, said I, and of my sin thou freely didst forgive the iniquity, and so on.
[1:07] These verses, Psalm 32, from the beginning, O blessed is the man to whom is freely pardoned. O blessed is the man to whom is freely pardoned, all the transgression he hath done, whose sin is covered, blessed is the man to whom the Lord imputeth not his sin, and in whose sin there is no guide nor fraud is found therein.
[2:17] When as I did refrain my speech, and silent was my tongue, my bones then walked stalled, because I roared all day long.
[2:51] For upon me both day and night thine hand did heavy lie, so that my moisture turned days in summer's drought thereby.
[3:24] I thereupon have unto thee my sin acknowledged, and likewise mine iniquity I have not covered.
[3:55] I will confess unto the Lord my trespasses, said I, and of my sin thou freely didst forgive the iniquity.
[4:33] Let us join together in prayer. Let us pray. O Lord God, as we come before you, we give thanks that we can call upon your name, and that we can solicit your help.
[4:50] For we are in need at all times. It is in the God of heaven that we live and move and have our being.
[5:00] You have given us the breath of life, and it is in your hands to bring that breath to be our last breath. Whatever man may claim as his right, and believe that it is within the sphere of their influence to exercise authority over life and death, that is something that you alone possess, and the opportunity to meet as we do in this place is something that you are responsible for equally so.
[5:44] You have allowed us access into this place of worship. You have ensured by your grace that we have such a place of safety to come together to be in.
[6:00] We see others in this world, and they suffer great deprivation as far as their spiritual life is concerned.
[6:11] Not only do they not possess places wherein to worship, but also they are forbidden to do so. Some, like our own forbearers, who were driven from their homes, who had to take shelter in the caves and in the forests, who had to hide from their enemies, especially when it came to conducting worship, that which they were commanded by your word to do.
[6:48] That they were to come in your name and to call upon you as something that was their created instinct, because you have fixed that in the heart of man, that they are to worship God.
[7:04] And however it may find expression, there is only one way to worship the only living and through God. And as we said, there are many who may do so in fear of their life.
[7:20] There are many who have done so in the history of this world. And you blessed their gatherings by your presence amongst them. You blessed their worship.
[7:33] You blessed their souls. And you edified them and gave to them that their longings were met. And we pray that whatever freedoms that we have and that we enjoy, that we might appreciate what we have from your hand, while others are suffering such deprivation.
[7:54] In many ways, there are things that man may think of as being of the greatest import. But this is one such that we must value for what it is.
[8:08] The opportunity to come, to meet together in your name. A desire to come. The heartfelt instinct that there is in us, strengthened and encouraged and enabled, so that we bow the knee before a throne of grace, acknowledging the God of heaven to be our God.
[8:31] Praising your name for who you are and what you are, especially as you have revealed yourself to us in the person of your Son, Jesus Christ.
[8:42] May we marvel at your glory, even as he revealed it to us. And as we find it writ large in the word that bears your name. We give thanks that while the angels of heaven veil their faces in your presence, we can lift our eyes heavenward and seek your face there and seek your favour.
[9:04] May we discover what it is to have your countenance lifted up before us, even as we read your word. So remember a small constituent body that are met in your name, that bear your name.
[9:21] May you bless each one accordingly. May you remember those of our number who cannot be with us, those who are frail and elderly, those who are unwell, confined to their homes, or confined to the cares of others, care of others in places set aside for that end.
[9:40] We pray for the carers and remember them as they execute their duties with regard to their fellow beings. We pray for the broken hearted, for the grieving and the sorrowful amongst us.
[9:54] We remember them to you and ask Lord that you would sanctify every visitation in providence to us, especially when you take from the scene of time those that have been bearing witness to your name here within this community, who came to express an interest in Christ and who declared that interest as something that captivated them and threw them into the falls of your bosom as you blessed them and as you made known to them your saving interest in them.
[10:32] We pray Lord that you would remember the sorrowful wherever they are, even this appointed weekend where this congregation would take time to remember the death of Christ until he comes.
[10:46] As we said, there will be remembrances other than that one. When we see even as Israel of old when they set about restoring the walls of the ancient place of worship, the temple of the temple of the Most High God, as they saw being raised from the dust, what appeared to so many to be so lacking in the former glory of the first building, and they were mourning in accordance with the site that they had offered.
[11:30] But we must remember that you are the God who was sovereign. Our times are in your hands and all that we have in this world are by your ordination and by your command.
[11:43] May we see as you see. May you see your purposes for us, to do us good rather than do us evil. We pray for your church, the church that bears your name in the world.
[11:58] We would remember all who are part of it, those that we know who are so few, but the many that have been liberated by the Christ of the Gospel, touching their lives through the preaching of your word.
[12:13] May we be encouraged to think that your kingdom will come, thy will be done on earth as it is in heaven. The day will come when your church will be glorified and all who are part of it will share in that glory, will enjoy in perpetuity what it is to be in the presence of Christ and to have at his feet all that he intends for his people, that will satisfy every longing that is in the soul.
[12:47] Continue to watch over us, we pray, remembering the sin-seek world in which we live. Pour out your spirit upon us that we might cry out for the coming of your great name, so that those who would hear of you would bend the knee and would stretch out their necks so that they would hear what God the Lord is speaking.
[13:12] Cleanse us from sin, we pray. Watch over us each one, pardoning us in Jesus' precious name. Amen. I'm going to hear the word of God as we have it in the New Testament scriptures.
[13:27] We're reading from Paul's epistle to the Galatians, chapter 5. Paul's epistle to the Galatians, chapter 5.
[13:40] We can read the whole chapter. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
[13:55] Behold, I say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
[14:10] Christ is become of no effect unto you. Whosoever of you are justified by the law ye are fallen from grace. For we through the Spirit wait for the hope of the righteousness by faith.
[14:24] For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.
[14:35] Ye did run well, who did hinder you, that ye should not obey the truth? This persuasion cometh not of him that calleth you. A little leaven leaveneth the whole lump.
[14:47] I have confidence in you through the Lord, that ye will be none otherwise minded. But he that troubleth you shall bear his judgment, whosoever he be.
[15:00] And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then the offence of the cross ceased. I would they were even cut off, which trouble you.
[15:14] For, brethren, ye have been called unto liberty. Only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one world, even in this.
[15:28] Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another.
[15:39] This I say then, walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh.
[15:52] And these are contrary the one to the other, so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law.
[16:04] Now the works of the flesh are manifest. Which are these? Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, simulations, wrath, strife, seditions, heresies, envies, murders, drunkenness, revelings, and such like.
[16:27] Of the which I tell you before, as I have also told you in time past. That they which do such things shall not inherit the kingdom of God.
[16:39] But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Against such there is no law.
[16:52] And they that are Christ's have crucified the flesh with their affections and lusts. If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain glory, provoking one another, envying one another.
[17:11] Amen. And may the Lord add his blessing to this reading of his word and to his name be the praise.
[17:22] We're going to sing verses from Psalm 119. Psalm 119, verse 25. Psalm 119, verse 26.
[17:33] Psalm 119, verse 26. My soul to dust cleaves. Quicken me according to thy word. My ways I showed, and me thou herds. Teach me thy statutes, Lord.
[17:45] The way of thy commandments make me a right to know. So all thy works that wondrous are, I shall to others show. My soul doth melt and drop away.
[17:58] For heaviness and grief to me, according to thy word, give strength and send relief. From me the wicked way of lies let far removed be.
[18:10] And graciously thy holy law do thou grant unto me. Thy chosen have the perfect way of truth and verity. Thy judgments that most righteous are before me laid have I.
[18:26] I to thy testimonies cleave. Shame do not on me cast. I'll run thy precepts away. Where thou my heart enlarged hast.
[18:38] And so on. We can sing this section of Psalm 119, verse 25. My soul to dust cleaves. Quicken me according to thy word.
[18:51] My soul to dust cleaves. Quicken me according to thy word.
[19:10] My ways thy soul. I wish thy soul. On me the verse. Teach me thy standards, Lord.
[19:27] The way of thy commandments. Make me a right to know.
[19:44] So all thy words. So all thy words. The wondrous heart. I shall to other show.
[20:01] My soul. My soul does melt and drop away. For heaviness and grief.
[20:18] To me according to thy word. To me according to thy word. Yes, grant us and relief.
[20:33] From me the wicked way of life.
[20:46] That far in earth be. And graciously thy holy law. To thou grant unto me.
[21:11] The wondrous heart. I chose to have the perfect way. Of truth and mercy.
[21:28] Thy judgments are most righteous. The wondrous heart. The wondrous heart.
[21:39] Before me, Cherie, Behold me now. I took thy testimony.
[21:56] Sweet blooming. Cause thee still accomplishs Thou the true love. I'll run thy priest's way when thou my heart and archest hast.
[22:28] We can turn to the passage of the scripture that we were reading together. Paul's epistle to the Galatians, chapter 5, and we can read again verse 24.
[22:47] And they that are Christ's have crucified the flesh with the affections and lusts. They that are Christ's have crucified the flesh with the affections and lusts.
[23:04] I'm sure many of us are familiar with this chapter of Paul's epistle to the Galatians.
[23:16] It's for no other reason than it is a chapter or a portion of the chapter that we hear read as we prepare to take out place at the Lord's table.
[23:32] The words are read when the fencing of the table takes place.
[23:44] They are fitting words because they describe to us the difference that there is between a believer in the Lord Jesus Christ and those who do not believe in the Lord Jesus Christ.
[24:03] Those who have yet to believe in him. Paul has established in this part of the scripture that the genuine believer is someone who is justified by faith in Jesus Christ.
[24:24] He adds to that that the genuine believer is someone who is filled with the spirit of Christ. And up until this point in the chapter, he is, or up until chapter 5 or thereabouts, he is wanting to ensure that those who have mistakenly believed that more is required than simple faith in Jesus Christ.
[25:03] in order to be saved. But some have simplified to be faith plus or Christ plus.
[25:16] Simply believing in Christ Jesus to be the redeemer of sinners is not the same. It's not enough in the eyes of some.
[25:26] And in the particular example that he gives us in this chapter, and it's not just simply this that people are guilty of, but he uses the example of the requirement that some have placed upon Christian believers to go under the right of circumcision.
[25:57] And it begins chapter 5 with these words, And he goes on to explain why that is the case.
[26:20] Christian liberty, Christian liberty, resulting from faith in Jesus Christ, ensures that Christ is sufficient for the salvation of the soul, sufficient for the salvation of the sinner.
[26:43] And there is no need to add anything to that. And if you remember, the Lord Jesus, when he was speaking about the spiritual seed of Abraham, he reminded the disciples of this, if you continue in my word, then are you my disciples indeed.
[27:13] And you shall know the truth, and the truth shall make you free. And then he goes on to say, if the Son shall make you free, you shall be free indeed.
[27:25] And while that is not the entirety of the doctrine that the Apostle Paul is bringing to our attention here, he is reminding them very clearly that for the Christian to return to keeping the law in order to be liberated nullifies what Christ has done.
[27:56] It nullifies what Christ has done. And Paul is emphasizing the fact that for you to select one element of law keeping and believe or think that that will enhance your faith life, then that is clearly wrong.
[28:28] because one endeavor to please God by the keeping of the law places you under the obligation to keep the whole law, every aspect of the law, not just the one you've chosen to enhance your faith life relationship with God through Christ.
[29:00] But the moment you embrace one element of law keeping, you place yourself, Paul says, under obligation to the whole of the law.
[29:12] For I testify, I testify again to every man that is circumcised that he is a debtor to do the whole law.
[29:27] Christ has become of no effect unto you, whosoever of you are justified by the law, you are fallen from grace. So it's not just an error, it's the error of the grossest sort that they were guilty of where they were succumbing to this kind of erroneous teaching, believing that faith by itself was not enough.
[29:54] Faith in Jesus Christ was not enough. They needed to enhance it, they needed to decorate it, as it were, with their law keeping. So whatever element of the law they chose and thought that they would be in some way placing God by doing that, what they were in actual fact doing was taking away from what Christ had done.
[30:22] And there is of course the other side where Christian liberty becomes Christian license, where people say, well if Christ has fulfilled the law, if Christ has fulfilled all righteousness by his keeping of the law, then I don't need to keep the law because Christ has done it for me so I can live my life the way I choose to live it.
[30:52] The law no longer applies to me. So what you have there is not law keeping but license and this is equally wrong. What the believer understands and believes is that they are they are born again to keep the law.
[31:14] Not to gain life by that law keeping but in order to to praise God because it takes you back if you remember it takes you right back to the beginning again when we we were all taught the shorter catechism we were taught there that man's chief friend is to glorify God and to enjoy him forever.
[31:43] And your delight as a Christian is to observe the law of God, to keep the law of God to do everything that God expects you to do and to take delight in doing it but not because you believe that by so doing that you will gain life or that you will in some way gain God's favour.
[32:08] That's not what it means. But you are not allowed to live your life as if the law doesn't matter.
[32:19] well looking at the verse that is the focus of our attention this evening it comes after this list or lists that we have here from the mouth of the apostle whether it is after or part of it it doesn't really matter it certainly logically follows the declaration the apostle the apostle is making but I want us to focus first of all with the emphasis on the fact that the Christian is someone who belongs to Christ they are Christ he says that's what a Christian is someone who belongs to Christ and the Christian who belongs to Christ they are engaged in a particular activity which seems unlikely the most unlikely of activities but that's what they are engaged in they crucify he said they are engaged in crucifixion it's a startling word word to use in whatever context and yet this is what he describes the Christian as being engaged in he's engaged she's engaged in this activity of crucifixion and then the third thing that inevitably follows what is it that the Christian is crucifying and we're told that the Christian crucifies the flesh crucifies the flesh with the affections and lusts it says and that is their activity that is your activity as a Christian that's what you're engaged in that's what you're called to as long as you're in this world you cannot be a Christian without being engaged in this activity so we'll begin at the beginning they that are Christ he's saying they that are Christ you're a
[34:44] Christian because you belong to him you have the spirit of Christ you have placed your trust in him you have believed in him you have rested upon him in his finished work and you understand the implications of that you are someone who fits the bill as far as the description that we have here from the apostles hand is concerned you bear the fruit of a Christian he lists nine fruits here although they're not fruit that are limited to just being nine there are many other things I think that you find listed that the Christian bears by way of fruit and there are nine listed here but they're not exhaustive they're not limited to that and some would suggest to us that the nine that are listed are actually the polar opposite of the seventeen works of the flesh that are listed before them now whether you can reconcile the two or contrast the two or not it matters little but what you need to understand and what you need to remember is this it is because you are in
[36:17] Christ it is because you belong to Christ that it is possible for you to bear such fruit and as you are aware of that fruit you are aware of the need that there is in your life not only to have such fruit but to see progressively the development of that fruit in your life not just to recognize it as fruit that you bear but the consequences that lie before that fruit is possible this is what comes from the spirit of the Lord being present in your life and in a sense this is where it must begin with you as a Christian in the calling that you have to crucify the flesh you begin with this recognition that you bear such fruit and where this fruit is born these other works of the flesh they go against the fruit of the spirit they frustrate the growth of the fruit of the spirit they deny the fruit of the spirit the life sustaining sustenance that such fruit needs and it concerns you it is something that fills your heart with grief at times that when you list these fruits and when you recognize them for what they are that you are not seeing them in the way that you should or that you believe you could you recognize them for what they are you know what they mean they know what they're for but you can't be content if they are not more recognizable if they're not more in evidence if they're not the things that you want to cultivate and encourage more than anything else they concern you because you are in
[38:43] Christ the doctrine spoken of here is explained by Charles Hodge in the following way the apostle asserts that they who are Christ's and they only are delivered from the dominion of evil and are under the control of the spirit that seems quite definite the Christian and only the Christian can bear this fruit the Christian and only the Christian can recognize and resist the evil that it is contrasted with what is true then of the Christian well it seems a startling thing to say the Christian is someone who crucifies that's a word that we would normally associate with something quite different and certainly we are not familiar with its use in the life of a
[40:00] Christian especially in this sense but if you remember in an earlier passage in chapter 2 in verse 20 Paul there says the believer is crucified with Christ he is crucified with Christ now when you read that you understand that that what it means is not the same as what it means here because when a Christian is crucified with Christ by reason of our being united to Christ by faith when he dies death on the cross it is our death that he dies it's our sin that he bears in his body to the cross it is the penalty for our sin that he is suffering so his death becomes our death we are crucified with
[41:12] Christ and that's what Paul teaches our sins are dealt with in the death of Christ but that's not what he's teaching in this verse they have crucified it's not what God has done I suppose in a sense when you look at what happens in the death of Christ although it is the enemies of Christ that are responsible for his crucifixion at the heart of the most heinous act that this world has ever done is the sovereign overlordship of God as he deals with the sins of the world in the person of his son Jesus Christ do you remember the words of the apostle Paul when he's writing to the Romans in chapter 8 he writes the following there is therefore now no condemnation to them which are in Christ
[42:23] Jesus who walk not after the flesh but after the spirit for the law of the spirit of life in Christ Jesus has made me free from the law of sin and death for what the law could not do in that it was weak through the flesh God sending his own son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit for they that are after the flesh to mind the things of the flesh but they that are after the spirit the things of the spirit so Paul is there teaching us that the relationship that the believer has with Christ Jesus is a relationship that ensures that their sins are being dealt with in the actions of
[43:23] Christ as he is crucified on the cross we understand that but what is so difficult for us to understand is that here in this passage it is not others that are doing the crucifixion or the crucifying but the person who is a Christian who is called to do the crucifying they are called to crucify the flesh to crucify what is offensive to God crucifixion as you know by its very nature is something that is a long drawn out process but at the same time what theologians will insist on even though crucifixion can take an inordinate amount of time it is still something that is meant to conclude with death a person who is being crucified will know that that crucifixion will conclude with her death the
[44:36] Christian crucifying knows that what they are crucifying is being crucified in order to put to death and that's what we have here we can only understand this if we consider what is being crucified so the Christian is someone who is in Christ by virtue of their faith they have the spirit of Christ in them and they as a reason for that life in them must engage in that crucifixion but what do they crucify what must you and I be engaged in crucifying well he says the flesh with the affections and lusts almost every theologian you read about they say it is a decisive activity but a prolonged one the believer is dealing with the flesh the believer is dealing with the sinful nature or as some prefer it the remnant of sin in them the modern contemporary theologian
[46:03] Tim Keller in his commentary writes crucifying the flesh is about strangling sin at the motivational level rather than setting ourselves against sin at the behavioural level it's a very interesting observation because often when we think about crucifying the flesh we're thinking about dealing with sin and we isolate sin into sins and we think well this sin or that sin or this number of sins and if I stop sinning this sin then I'm doing this crucifying of the flesh but according to Keller when you're dealing with this crucifying of the flesh you are dealing with what lies behind it what causes the sin what is the reason for that sin in the first instance he speaks of it in terms of over desire and he explains it as for example he gives
[47:22] I suppose a list of things but he says that if the believer is to be engaged in this activity they must ask themselves a series of questions and we ask the question about the sins of the flesh whichever one that we're identifying what is the root cause of it what am I actually doing when this sin is my life what am I expecting to gain by it what is the reason for me behaving like this now whether you agree with that example or that approach or not what the fact of the matter is you may not use Keller's approach but you cannot be engaged engaged in the crucifying of the flesh without an intellectual understanding of what it is you're actually doing what are you talking about when you're talking about the flesh what are you talking about when you're talking about the lusts of the flesh what are you talking about when you're describing what we have here as something that must be dealt with the affections what exactly are we doing or expected to be doing the
[48:50] Christian does this outworking as part of the spirit filled life because I am a Christian because I have this aversion to sin because of Christ in me making me realise the damage that sin causes I can't tolerate it I can't live with it I can't be comfortable with it I can't allow it to dominate my life but is that the way it is in Paul's epistle to the Colossians Paul there writes mortify therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry again it's not a complete list but they are certain sins the
[49:56] Christian may succumb to may experience in some measure in their life and their mortification of them is an activity they cannot live without literally put them to death we are engaged in actions that are informed from God's word we examine ourselves in the light of what that word teaches and we pay heed to what the word tells us what the word explains to us what the word describes to us what these sins are and how they come to light you can't fail to be aware of the ongoing war that there is between Russia and Ukraine and you come so often with a source of disinformation or misinformation and the
[51:04] Christian cannot be unaware of that as something that they too will come face to face with when it comes to crucifying the flesh because the world will say what are you on about what's wrong with that there's nothing at all it's human nature that's what you like you're just one of mankind and this is the way mankind is and it belittles and makes little of the sin that is in the world and in the heart of man and say just live with it deal with it but move on the Christian cannot listen to such such advice or such belief crucify the flesh the lusts the affections the things that you are drawn to that God condemns that God says to us we must not allow our lives to be controlled by these things to be drawn to these things people who are the
[52:22] God divine says that the Christian is intent on the destruction of the flesh listen to what he says though the flesh is in them they are not in the flesh but in the spirit sin is in them yea a body of sin a sadly complete and well organised system of many mutually supporting lusts the desires of the yet undestroyed old man which is corrupt nevertheless they fight a good fight of faith and this is the victory by which they overcome even their faith some people may not agree with this terminology the old man is dead but the lusts of the flesh are very much alive the lusts and the flesh the body of flesh is something that we we wouldn't be involved in crucifying it if it wasn't there we wouldn't be involved or engaged in this activity if it wasn't there and this is the thing
[53:53] Paul is not just inviting us to do this he's telling us that we must do it this is our calling as Christians to recognise that such a warfare is the one to which we are called yes we are to live for Christ and to to be all that we can be for him but we cannot be all that we can be for him if we are at the same time frustrated by sin and frustrated by longings and lastings after things that will keep us from doing what we should be doing in his name stand fast he says at the beginning of the chapter in the liberty where with Christ has made us free and be not entangled again with the yoke of bondage he says that about the drawing to be a better person by keeping the law but at the same time you cannot be entangled with anything that keeps you back from being all you can be for the
[55:10] Lord who is your saviour the flesh as Martin says is in them they are not in the flesh but in the spirit here is the question for each one of us how heavily involved are we in this as Christians how much are we engaged in mortifying the flesh come back to the illustration of the Ukrainians and the Russians ask them if they are at war ask them if they are fighting for their lives and what will they say well they know they are well the Christian life is no different to the opposition that you feel against the life that you would wish to live for Christ being frustrated by the sin that so easily besets us well may
[56:17] God remind us of this calling that we have this engagement that the Lord has given to us that we live for him in order to give the glory to him in our life and in the life that is to come let us pray help us oh God to to understand that we are wrestling against many things in this world that are beyond our ability to overcome but with your help and by your grace that that triumph is possible we give thanks for the for the teaching that you give to us concerning what we find so prevalent in our lives that we would otherwise think should not be there and cannot be there if we are alive but it is because we are alive in
[57:20] Christ that we know its presence so hear our prayers and grant to us the grace by which to be engaged in this this activity that you have given to your church cleanse from sin we pray in Jesus name amen our closing psalm is psalm 130 singing the whole psalm psalm 130 Lord from the depths to thee I cried my voice Lord do thou hear unto my supplications voice give an attentive ear Lord who shall stand if thou O Lord shouldst mark iniquity but yet with thee forgiveness is that feared thou mayst be sing the whole of psalm 130 Lord from the depths to thee I cried Lord from the depths to thee
[58:22] I cried my voice my voice Lord do thou hear proteh of the morning care Lord so You shall stand with love, O Lord, to smirk in equity.
[59:07] But yet with thee forgivenesses, not fear thou mayest me.
[59:26] I wait for God, thy soul awaits, my hopelessness word.
[59:45] For that they have borrowed in all my soul, which for the Lord.
[60:03] I say for love, they love to watch.
[60:14] The morning light to see. Let Israel hope in the Lord, for with him mercy's be.
[60:40] And plenteous redemption is ever found within.
[60:56] And from all its iniquities, we Israel shall redeem.
[61:18] The Kirk Session will be meeting immediately after the service just now. Amen.