We've looked at man as ruler, man as ruined, we've looked at the proper man, Jesus Christ.
! This morning we looked at man as renewed, and this evening we're going to look at man as resurrected.
Death, whatever you think or feel about it, you cannot ignore its statistics. One out of one people die.
Yet despite its statistics, it's the most avoided subject in our society. Death is taboo. Nobody wants to talk about it.
Yet the fact is, you can't hide from it, and if you try, it will find you.
As the late Christopher Hitchens said, you don't have to get out of bed for death. Wherever you happen to be, they bring it to you, free.
Death is the all-conquering dictator, which is served by wars, terrorism, murder, its loyal servants are AIDS, cancer, disease, infection.
Nothing and no one escapes its dominion. Death is the ruthless tyrant who comes uninvited into our lives and steals our loved ones, never to return them to us.
The gaping hole in our lives, the unused cot, the empty space at the dinner table, the bed not slept in, are all reminders of its unwelcome visit.
I read last year that for the memorial of those 77 victims of Anders Breivik, they're going to cut a hole right across that little island in Norway.
What a poignant reminder of death's deadly work.
So what then are we to do with this unconquerable enemy called death?
C.S. Lewis said there are only three things you can do with death.
Desire it, fear it, or ignore it.
Some people's approach is to ignore the reality of death and view it simply as a doorway into nothingness.
So Bertland Russell, the British atheistic philosopher, was once asked what he believed would happen to him when he died.
He replied, I believe that when I die, I shall rot.
Richard Dawkins in The God's Illusion writes,
Being dead will be no different from being unborn.
I shall be just as I was in the time of William the Conqueror, or the dinosaurs, or the trilobites.
There's nothing to fear in that.
In other words, according to Dawkins and Bertland Russell,
When we die, we will return to the prior state of nothingness, of non-being,
just like all the other potential non-being people who were never born.
Others remain agnostic about death.
Sam Harris, one of the new atheist clans, says,
He doesn't know what he believes about death.
Quote, I'm not pretending to know that you get a dial tone after death, he says.
I don't know what happens after the physical brain dies.
End quote.
The Christian approach to death is neither pessimistic or agnostic.
The Christian approach to death is optimistic.
Because while death may be an enemy to the human race,
it is a wounded enemy.
And one day, it will die.
Death will surrender its dead.
Jackie and I traveled to Germany a number of years ago,
and we went to the city of Wittenberg.
And we walked down the cobbled streets from the church where Martin Luther
nailed the 95 Theses to the door.
And we went to the church where Luther preached regularly.
It wasn't actually the church where he nailed the Theses to the door.
It was St. Mary's down the other end of Wittenberg.
And I wanted to go to this church not just to see the building and the pulpit in which Luther preached,
but I wanted to go for another reason.
And I walked to the front of the pulpit and then moved round to the right,
and there was the thing that I wanted to see.
A headstone to Magdalena Luther.
Luther lost his daughter when she was 14 years old.
He spent the final hours with her by her bedside.
He told her that she was about to go and be with God.
And then when she finally died,
it is reported that Luther broke down with inconsolable sobbing.
And as they placed his daughter's body in that coffin,
Luther stood on the other side of the door.
And as he heard the nails being driven into the coffin,
he shouted to the undertaker,
She will rise at the last day.
And then by her grave later that day,
he said,
There is a resurrection of the body.
How can a man like Luther have such confidence?
Is this blind faith, as the atheists tell us?
Has his reason lost, left him?
She was dead.
And yet he shouts from the other side of the door,
She will rise at the last day.
How could Luther have such courage
in the face of this great enemy called death?
Well, the answer lies in our passage this evening.
In 1 Corinthians 15,
Paul is writing to a church
that no longer believed in the future resurrection of the dead.
Teaching had infiltrated this church
that there was just a true spiritual state
that could be achieved this side of death.
An angelic existence,
which meant that the body was unnecessary and unwanted.
And if you could reach this true spiritual state in this life,
then who cared whether there was a resurrection of the dead or not?
And so Paul addresses this question head on
in 1 Corinthians 15, 12 to 28.
Will there be a future resurrection of the dead?
Now it's important to note what the Corinthians were not denying.
They were not denying the resurrection of Jesus.
They were denying the resurrection of the dead.
Their problem was not with the first resurrection.
Their problem was with the future resurrection.
And Paul answers their question
over whether or not there will be a future resurrection
by doing two things.
He first of all plays along
with the hypothetical scenario
that the dead are not raised.
That's the first thing he does.
He plays along with the hypothetical scenario
that the dead are not raised.
That's verses 13 to 19.
And then in verses 20 to 28,
he argues for the real scenario,
the true scenario,
that the dead will be raised.
So let's look at the first scenario,
the hypothetical scenario.
What if there is no resurrection from the dead?
Verses 13 to 19.
And in this scenario,
Paul basically says,
okay, for the sake of argument,
let's say the dead are not raised.
Let's say the dead are not raised.
And then he makes two points.
First, if we are not raised from the dead,
then not even Christ has been raised from the dead.
If we are not raised from the dead,
then not even Christ has been raised from the dead.
Verses 13, 15, and 16.
His second point is this.
If Christ has not been raised from the dead,
then we're in big trouble.
If Christ has not been raised from the dead,
then we're in big trouble.
Verses 14 and 15 and 17 to 19.
And Paul, in verses 13 to 19,
he swings back and forth between these two points.
So in verse 13, he makes the first point.
But if there is no resurrection of the dead,
then not even Christ has been raised.
Then in verses 14 to 15,
he makes the second point.
And if Christ has not been raised,
then our preaching is in vain,
and your faith is in vain.
We are even found to be misrepresenting God
because we testified about God
that he raised Christ,
whom he did not raise,
if it is true that the dead are not raised.
And then he switches back to the first point.
For if the dead are not raised,
not even Christ has been raised.
And then he returns to the second point,
verse 17.
And if Christ has not been raised,
your faith is futile,
and you are still in your sins.
Then those who have fallen asleep in Christ
have perished.
If in this life only we have hoped in Christ,
we are of all people most to be pitied.
So those are Paul's two points
in this hypothetical scenario.
If we are not raised from the dead,
then not even Christ has been raised from the dead.
And if Christ has not been raised from the dead,
then we're in big trouble.
Let's look at both of these points.
If we are not raised from the dead,
then not even Christ has been raised from the dead.
Did you notice the back-to-front logic
in Paul's argument?
He does not say,
if Christ is not raised,
then the dead are not raised.
He doesn't say that.
He says it back-to-front.
He says,
if the dead are not raised,
then not even Christ is raised.
He's working backwards, not forwards.
This is because, remember,
the Corinthians,
they're not denying Christ's resurrection,
the first resurrection.
They're denying the Christian's resurrection,
the future resurrection.
That's why he argues back-to-front.
But the back-to-front logic reveals a key assumption of Paul's,
and it's this,
that there are not two resurrections.
There's only one resurrection,
with two distinct but inseparable moments.
Paul is teaching us that the resurrection is like a coin.
Imagine I had a coin on me this evening,
and I rolled it on this table.
Let's say the head side of the coin was on the left,
and the tail side was on the right,
and I rolled the coin,
and it fell to the left,
to the head side.
What happens to the tail side?
Well, it falls with it.
And what happens if I rolled that coin,
and it fell to the tail side,
to the right?
What happens to the head side?
Well, it falls with it.
Why?
Because there's only one coin,
with two sides.
Two distinct sides,
but they are inseparably connected.
And that is what Paul is teaching us here,
in his logic.
There are not two resurrections.
There's only one resurrection,
with two distinct,
but inseparable moments.
You cannot separate the two sides of a coin,
without creating two separate coins.
And Paul is saying is,
you cannot separate Christ's resurrection,
and the Christian's resurrection,
without creating two entirely different kinds of resurrection.
Paul is saying,
that because Christ has been raised,
we will be raised.
And if we're not going to be raised,
then Christ himself was not even raised.
To deny one of these resurrection episodes,
is to deny the other.
To negate one,
is to negate the other.
To nullify one,
is to nullify the other.
To deny the resurrection of the dead,
is to keep Jesus in the grave.
The one who makes all resurrections possible.
That is Paul's first point in this hypothetical scenario.
If we are not raised from the dead,
then Jesus Christ was never raised from the dead.
Let's go to the second point in that hypothetical scenario.
If Christ has not been raised from the dead,
then we are in big trouble.
If Christ has not been raised from the dead,
then we are in big trouble.
Paul gave six consequences,
if Christ has not been raised from the dead.
Just glance down these verses with me.
Verse 14,
Paul's preaching is useless in vain.
Verse 14,
Our faith is useless.
Verse 15,
Paul is a false witness about God.
Verse 17,
Our faith is futile,
and we are still in our sin.
Verse 18,
Christian believers who have died
are lost forever.
They perish.
Verse 19,
We are the most pitiable people on earth.
So those are the six consequences.
Two for gospel ministers,
your preaching is pointless,
and you're a liar.
Four for believers,
our faith is futile,
we're still in our sin.
Those who are already dead are lost eternally,
and of all people on earth,
we are the most to be pitied.
And you can just hear Richard Dawkins and co.
giving a loud amen
to Paul's hypothetical argument,
can't you?
And they would be right, wouldn't they?
If Christ has not been raised from the dead,
then we are in big trouble.
But there's a catch.
And I wonder if you've spotted it.
Someone has said that
the resurrection of Jesus from the dead
is the nail upon which
the painting of Christianity hangs.
You know at home you have a painting
or a photograph on the wall.
What is it that keeps that on the wall?
Well, it's the nail in the wall
on which it hangs.
And someone has said that
the resurrection of Jesus Christ
is like that nail in the wall.
Take it out.
What happens to the painting?
Falls to the ground.
But that's the catch.
It falls to the ground.
And what do you have around you?
A smashed painting
with glass around your feet.
The painting,
when you pull the nail out of the wall,
doesn't disappear into thin air.
And Paul's argument is
if Christ has not been raised from the dead,
if you take the nail out of the wall
for the sake of argument,
Paul's point is
you've still got a problem.
Look at verse 15.
If Christ has not been raised from the dead,
then there is still a God.
We have misrepresented God.
God.
If Christ has not been raised from the dead,
verse 17,
we are still sinners.
If Christ has not been raised from the dead,
verse 18,
there's still a hell.
Do you see that?
If you disprove the resurrection,
God doesn't go
and disappear into thin air.
If you disprove the resurrection,
your sin doesn't evaporate.
If you disprove the resurrection,
hell doesn't all of a sudden disappear.
Do you see Paul's point?
If Christ has not been raised from the dead,
you are still in big trouble.
Though Paul plays along
with the hypothetical scenario,
he doesn't get rid of his theistic,
moralistic,
life-after-death worldview.
If Christ has not been raised from the dead,
you are not free to do as you choose.
To do as you choose.
You're still in trouble.
Pull the nail out of the wall.
The painting doesn't evaporate.
It falls to the ground
and you've got broken glass
that you need to tidy up.
So next time you're talking
to a non-Christian friend
and they say they don't believe
in the resurrection of Jesus from the dead,
maybe catch them by surprise
and play along with them.
Okay.
Yeah.
Okay, let's say Jesus isn't risen from the dead.
What are you going to do about your sin?
Okay, let's say that Jesus isn't risen from the dead.
How are you going to escape hell?
Because just because you prove
that he's not risen from the dead
doesn't mean you've disproved hell
or disproved the existence of God
or disproved your sin.
It's a surprising but powerful apologetic, isn't it?
Well, that's the hypothetical scenario.
In Paul 9, verses 20 to 20,
it turns to the real scenario.
The real scenario.
There is a resurrection from the dead.
And in this real scenario,
like in the hypothetical scenario,
Paul makes two arguments.
Number one,
But Christ has in fact been raised from the dead.
And so we also will be raised from the dead.
But Christ has in fact been raised from the dead.
And so we also will be raised from the dead.
Verses 20 to 22.
Paul states the point emphatically.
But in fact, indeed,
Christ has been raised from the dead.
And then he gives two analogies.
The first is agricultural.
The second is anthropological.
Or the first is agricultural.
And the second is Adam versus Christ.
The agricultural analogy is in verse 20.
But in fact,
Christ has been raised from the dead.
The first fruits of those who have fallen asleep.
Now the first fruits were not merely a sample
from the whole crop,
but a symbol of the whole crop.
They were the first ripened fruit picked from the crop
as an indication that the rest of the crop was to follow.
So at harvest time,
a farmer would walk down into his field,
into his vineyard,
and he'd look at his grapevines.
And on them,
he would look for the first signs
of a deep purple-colored grape on a bunch.
And when he saw such a grape,
he would pluck it and taste it.
And when he knew that that grape tasted just right,
he knew that the rest of the harvest was coming.
That was the first fruit.
And what did that first fruit symbolize?
Not a sample of the harvest,
but the whole harvest that was coming.
If these first plucked grapes were ready,
then the rest of the bunch would soon be ready.
Why?
Because the first fruits belong to the same crop.
There was an inseparable connection
between the first fruit and the crop.
That's the key to this analogy.
The first fruits represented the whole harvest of that crop.
The farmer didn't pick the grape,
taste it and say,
there's the first fruit,
it's ready,
and then walk two miles down the road
into another field
and start harvesting another crop.
That first fruit was inseparably connected
to that crop in that field.
And that's the field that was going to be harvested.
And that is what this analogy is for.
Christ's resurrection is representative
of our resurrection
because there is this inseparable connection between them.
We're back to the coin.
One coin, two sides.
One resurrection, two moments of the resurrection.
Christ's resurrection, the first fruit,
and then our resurrection.
As our minister in Cambridge put it so well,
he said,
after Christ's resurrection,
it's as if he ran into God's presence,
into his Father's presence,
and said,
I'm here,
and the others are coming.
We're back to that idea of two,
not two resurrections,
one resurrection with two episodes.
And in order to underline the certainty
of the link between Christ's resurrection
and our resurrection,
Paul makes another analogy.
This time,
it's anthropological.
In other words,
this time,
it's about two men,
Adam and Christ.
Verse 21.
And as I read this,
note the little word for that keeps coming up.
Verse 21.
Christ is the firstfruits of those who have fallen asleep.
For,
as by a man came death,
by a man has come also the resurrection of the dead.
For,
as in Adam all die,
so also in Christ
shall all be made alive.
Now,
if we're going to understand these two verses,
boys and girls,
we need to go back to that picture
that I gave you this morning
in Sunday school
and also in church,
of the two giants.
Remember?
You've got these two giants.
Their feet would fill this building.
So they are big,
big giants.
And they've got a belt around their waist.
And they've got little hooks on that belt.
And there are people
hanging on those hooks.
The first giant is Adam.
The second giant
is Jesus Christ.
And when one of those giants
goes for a walk,
what happens to everyone
attached to their belt?
They go with them.
If one of those giants
trips and falls to the ground,
what happens
to those who are attached to the giant?
They fall to the ground.
And what if the second giant
is walking
and he goes somewhere?
What happens to the people
on his belt?
Well,
they go with him.
And what happens
if he trips
and falls to the ground?
Well,
the people on his belt
fall to the ground.
But what happens
if he gets up
after he's fallen?
What happens
to those people?
They get up with him
because they're attached
to his belt.
And that is the picture
that Paul gives us here.
It's a picture
of effectiveness,
of inevitable effectiveness.
As in Adam,
all died.
As all those
attached to Adam's belt
fell with Adam,
so in Christ
all those
attached to his belt
will be made
alive.
Adam and Jesus
are the two great giants
of human history.
What Adam does
affects those
united to him.
And what Jesus does
affects those
united to him.
And this is
an analogy,
a comparison
of effectiveness.
And what Paul is saying,
if Adam's fall
into sin
was so effective
to bring death
to all those
united to him,
how much
more effective
will Christ's
resurrection be
for all those
united to him?
It can't
but not
affect them.
In verse 22,
Paul explains
how each giant
can be so effective.
for as in Adam
all die,
so also
in Christ
shall all
be made alive.
It is
an analogy
of effectiveness.
It's as if
someone has said
to Paul,
Paul,
will there be
a resurrection
from the dead?
And Paul said,
sheesh,
did Adam,
do all
in Adam
die?
Will there be
a resurrection
from the dead?
Did all die
in Adam?
Yes.
Well then,
of course,
there's going to be
a resurrection
of the dead.
Why?
Because all those
united to Christ
will be raised.
That's Paul's
logic.
Just as Adam
was effective
in bringing death
to all,
so Christ
will be effective
in bringing
the resurrection
of the dead
to all
united
to him.
over the years
I have
listened to
various talks
on singleness.
I married
when I was
30 years old
and in my
20s I would
keep hearing
these talks
on singleness
and I was
always fascinated
that Jesus
was upheld
as this
single man,
an example
to me
as a single
man as I
went through
my single
years.
The problem
is that in
1 Corinthians 7
when Paul deals
with singleness
he never talks
about Jesus
Christ as
the example
of singleness.
Who does he
use?
Himself.
Why does Paul
not use Jesus
as an example
of a single
man?
Because he
wasn't a single
man.
He was a
betrothed
man.
Jesus died
as an engaged
man and he
walked out
of the tomb
with his
bride on
his arm.
Just like
the first
Adam fell
into a deep
sleep and
from his
riven side
came his
bride,
so the
second and
last Adam
fell into
a deep
sleep and
from his
riven side
came his
bride.
Jesus didn't
die as a
single man.
He died
as a
betrothed
man.
He died
with us
united to
him.
and he
rose from
the dead
with us
united to
him.
That is
why there
are not
two
resurrections.
There's
only one
with one
episode in
Christ's
resurrection
and another
episode with
our
resurrection.
So that's
the first
point that
Paul makes
in this
real scenario.
Christ has
in fact been
raised from
the dead
and so
we also
will be
raised from
the dead.
And then
his second
point.
When we are
raised from
the dead
the end
will come
and God
will be
all in
all.
When we are
raised from
the dead
the end
will come
and God
will be
all in
all.
Verses
23 to
28.
Paul has
shown us
that there
are two
episodes of
one
resurrection
and that
those two
episodes are
inseparable.
But now
what he shows
us is that
those two
inseparable
episodes are
distinct and
they are
separated with
a time gap.
Look at
verse 23
and 24.
But each
in his own
order.
Christ the
first fruits
then at
his coming.
Do you see
the time gap?
The time
delay?
Then at
his coming
those who
belong to
Christ.
Then comes
the end
when he
delivers the
kingdom of
God to
the Father
after destroying
every rule
and every
authority
and power.
And what is
Jesus doing
in the time
gap between
his resurrection
and our
resurrection?
He's ruling
verse 24.
He is
destroying
every rule
and authority
and power.
Verse 25.
For he
must reign
until he
has put
all his
enemies
under his
feet.
The last
enemy to be
destroyed
is death.
So Christ's
reign now
at the
Father's right
hand is
real but
it is not
yet completely
realized.
Christ's
reign is
current but
is not yet
complete.
he has
all authority
over all
things in
heaven and
on earth
but that
does not
mean that
all opposition
has been
removed including
death itself.
Death
still has
some power
in between
these two
episodes of
the resurrection.
I think the
best way to
illustrate this
is to take
you back to
the Iraq
war.
Do you
remember when
the USA
toppled,
went into
Baghdad,
took control
of Baghdad
and then
they finally
had conquered
the city
of Baghdad
and they
went in
and they
found that
statue of
Saddam Hussein.
Do you
remember standing
with a raised
fist?
And they
put a big
chain around
his head
and they
dragged it
with a
digger and
that big
statue toppled
to the ground.
And in that
place they
raised the
American flag.
There was a
new regime
in Iraq.
There was a
new power
had come
into rule.
It was the
United States
of America.
But did that
mean that all
of Saddam Hussein's
men and all
the opposition
just evaporated?
No.
They just
changed their
strategy.
They went
into guerrilla
warfare and
insurgency
combat.
And there
was years
of fighting
even though
a new regime
had been
established.
And it's
the same
with Christ.
In being
raised from
the dead
God put
Christ in
charge of
a new
world order
that we saw
this morning.
But death
still rages
against that
new world
order.
And Paul
singles out
death as
one of those
powers that
still serves
Satan.
Death is
still fighting.
Death is
still deadly.
It's why it
is called
here the
last enemy.
death.
Jesus is
conquering his
enemies and
the last one
to be defeated
is death.
Christ's
resurrection
dealt a
death blow
to death.
It is
wounded but
it is still
walking around
taking people
with it.
There is a
reaper whose
name is
death and
with his
sickle keen
he reaps
the bearded
grain of
the breath
and the
flowers that
grow between.
And what
Paul presents
us with here
is the
tension,
the now
not yet
tension
between
Christ's
resurrection
and our
resurrection.
And we
must respect
the tension.
I think so
much damage
has been done
at funerals
because pastors
have not
respected the
delay between
these two
resurrection
episodes.
I have heard
at funerals
that Christ
has swallowed
up death
in his
resurrection.
That there
is no longer
a sting
with death.
And I
look at the
mother with
tears rolling
down her
cheeks and
I think I
thought the
sting had been
taken out of
death.
When Paul
speaks it
later in this
chapter of
death being
swallowed up
and the
sting of
death being
conquered,
he's talking
about the
when and
then of
the final
trumpet of
the last
day of
our
resurrection.
And until
then,
death still
stings.
And it
is more
than okay
to cry
about it
because death
is an
enemy.
After Luther
lost his
daughter, he
wrote to a
friend, I
and my
wife should
joyfully give
thanks for
such a
felicious
departure and
blessed end by
which Magdalena
escaped the
power of the
flesh, the
world and the
devil.
Yet the
force of our
natural love
is so great
that we are
unable to do
this without
crying and
grieving in
our hearts
or even
without experiencing
death ourselves.
her features,
her words,
her movements
of the
living and
dying daughter
remain deeply
engraved in
our hearts.
Even the
death of
Christ,
listen to
this,
even the
death of
Christ is
unable to
take all of
this away.
You
therefore give
thanks to
God in
our stead.
had Luther
stopped
believing what
he said
through the
door to the
caretaker?
She will
rise at
the last
day.
Had he
stopped
believing what
he said by
her graveside?
There is a
resurrection of
the dead?
No.
He was
simply
experiencing
the pain
of death.
And didn't
our own
Lord cry at
the grave of
Lazarus?
Even though
he knew he
was about to
raise him
from the
dead.
Death is
an enemy.
It is the
last enemy
to be
destroyed.
And until
then it
will always
hurt.
But,
but,
we do
not mourn
as those
without hope.
Death has
an end.
There was
a man
who felt
the sting
of death.
death,
but
kept
the other
end.
There was
one man
who walked
through the
valley of
the shadow
of death
and heaped
upon himself
all the
shadows of
death
so that we
might come
into the
light of
his resurrection.
There was
one who
clothed
himself in
death
so that we
might be
clothed in
life.
There was
a son
who broke
the winter.
Spring
is on its
way.
There will
be a
resurrection
from the
dead and
there shall
be no
resurrection
for death.
Christ put
death in the
grave and
the sun
will never
rise on
that grave.
Death
will never
see spring.
Death
shall die.
Death
shall know
only its
own winter.
And when
that day
of resurrection
spring finally
comes, it
has not yet
come, when
it finally
comes, when
the resurrection
of the dead
occurs and
death surrenders
its dead to
the living
Christ, then
all things
will be
subject to
Christ.
In
fulfillment
of Psalm
8, look
at verse
27,
for God
has put all
things in
subjection under
his feet, but
when it says
all things are
put in
subjection, that
is Psalm
8, it is
plain that he
is accepted
who put all
things in
subjection under
him, that
is God.
When all
things are
subjected to
God, then
the Son
himself will
also be
subjected to
God, who
put all
things in
subjection
under him, so
that God
may be
all in
all.
God
will be
supreme in
every place
and in
every way
in the
new heavens
and the
new earth.
God
will
simply
be
amazing.
You
think God
is amazing
now?
Just wait
for the
resurrection
of the
dead.
There was
a real
railway
accident,
said Aslan
softly.
Your father
and mother
and all
of you
are, as
you used
to call
it in
the
shadow
lands,
dead.
The
term is
over, the
holidays
have begun,
the dream
is ended,
this is
the morning.
And as
he spoke,
he no
longer looked
to them
like a
lion.
But the
things that
began to
happen after
that were
so great
and beautiful
that I
cannot write
them.
And for
us, this
is the
end of
all the
stories.
And we
can most
truly say
that they
all lived
happily ever
after.
But for
them, it
was only
the beginning
of the
real story.
All their
life in
this world
and all
their
adventures
in Narnia
had only
been the
cover and
the title
page.
Now at
last they
were beginning
chapter one
of the
great story
which no
one on
earth has
read, which
goes on
forever, in
which every
chapter is
better than
the one
before.
Why will
every chapter
be better
than the
one before
after the
resurrection
of the
dead?
Because God
will be
to us
all in
all.
died.
And as
he spoke
he no
longer
looked to
them
like a
lion.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
Let us
pray.
!