We're in Acts chapter 28.
We're finishing the book of Acts today.
So please turn with me to Acts chapter 28, verses 17 to 31.
Let me pray for the reading and preaching of God's word.
Heavenly Father, we humble ourselves before you as you address us from your holy scriptures.
Again, every time we go through a book beginning to the end, we are surprised again and again by how timelessly relevant and how powerful your word is.
And we ask today that you would speak to us.
That you would remind us of our identity as ambassadors of Christ.
And fill us with your Holy Spirit.
Embolden us to bear witness to Jesus.
In his precious name we pray.
Amen.
Acts chapter 28, verses 17 to 31.
After three days, he called together the local leaders of the Jews.
And when they had gathered, he said to them,
Brothers, though I had done nothing against our people or the customs of our fathers,
yet I was delivered as a prisoner from Jerusalem into the hands of the Romans.
When they had examined me, they wished to set me at liberty because there was no reason for the death penalty in my case.
But because the Jews objected, I was compelled to appeal to Caesar,
though I had no charge to bring against my nation.
For this reason, therefore, I have asked to see you and speak with you,
since it is because of the hope of Israel that I am wearing this chain.
And they said to him,
We have received no letters from Judea about you,
and none of the brothers coming here has reported or spoken any evil about you.
But we desire to hear from you what your views are.
For with regard to this sect, we know that everywhere it is spoken against.
When they had appointed a day for him,
they came to him at his lodging in greater numbers.
From morning till evening, he expounded to them,
testifying to the kingdom of God and trying to convince them about Jesus,
both from the law of Moses and from the prophets.
And some were convinced by what he said, but others disbelieved.
And disagreeing among themselves, they departed after Paul had made one statement.
The Holy Spirit was right in saying to your fathers through Isaiah the prophet,
Go to this people and say,
You will indeed hear, but never understand.
And you will indeed see, but never perceive.
From this people's heart has grown dull.
For this people's heart has grown dull.
And with their ears they can barely hear.
And their eyes they have closed.
Lest they should see with their eyes and hear with their ears
and understand with their heart and turn.
And I would heal them.
Therefore, let it be known to you that this salvation of God has been sent to the Gentiles.
They will listen.
He lived there two whole years at his own expense and welcomed all who came to him,
proclaiming the kingdom of God and teaching about the Lord Jesus Christ
with all boldness and without hindrance.
This is God's holy and authoritative word.
As I mentioned, we are at the end of the book of Acts and you can see that.
And apart from Paul's pastoral epistles, that's 1 and 2 Timothy and Titus,
this is the last we hear of Apostle Paul.
And we find him here at the very end of, near the very end of his life,
during his imprisonment, still preaching the gospel.
Even though he doesn't know how many people, if any, will respond to his sharing of the gospel,
he says at the end that he was proclaiming the kingdom of God
and teaching about the Lord Jesus Christ with all boldness and without hindrance.
That's how the book of Acts concludes.
And this is the truth that Luke wants to impress upon us at the end of the book,
that we, as believers, like Paul, are all ambassadors who proclaim the kingdom of God.
It's a calling we have received from our Lord, our Master Jesus.
So we're going to talk about how, talk about the identity of the messenger, Paul.
We're going to talk about the recipients of the message.
And then we will finally talk about the content of the message itself,
the messengers, recipients, and the message.
In verse 16, we were told that after arriving in Rome,
Paul was allowed to stay by himself with the soldier who guarded him.
In other words, a soldier was posted to guard Paul.
And usually, customarily at this time, the soldier would literally be chained to the prisoner.
And so they would always have to travel together.
That would prevent the prisoner from running away.
But apart from that one soldier that was guarding Paul, he had relative freedom.
He was able to live in his own private residence.
He was allowed to have visitors.
And so it says then, because of that, he invites some of the Jews,
the local leaders of the Jews in verse 17, to come and visit him
so he can have a conversation with them, talk to them.
And whenever Paul entered a new town, we've seen throughout the book of Acts,
it was his habit to go first to the synagogues to speak to the Jews, to preach to the Jews.
And since he can't do that as a prisoner, he invites them to come to him.
And then he explains the circumstances of his imprisonment in verses 17 to 20.
Brothers, though I had done nothing against our people or the customs of our fathers,
yet I was delivered as a prisoner from Jerusalem into the hands of the Romans.
When they had examined me, they wished to set me at liberty
because there was no reason for the death penalty in my case.
But because the Jews objected, I was compelled to appeal to Caesar,
though I had no charge to bring against my nation.
For this reason, therefore, I have asked to see you and speak with you,
since it is because of the hope of Israel that I am wearing this chain.
So Paul is once again defending himself and insisting on his innocence.
Even though he's in prison and it looks different,
he's telling the Jewish leaders that he has done nothing against our people.
We saw earlier in chapter 22 that the Jews falsely accused Paul
of being against the Jewish people and the Jewish law.
Paul was never against the Jewish people.
In fact, here Paul addresses the Jewish leaders as brothers.
He calls their Jewish ancestors our fathers.
And then he refers to the nation of Israel as my nation,
reminding them that I have not abandoned my people.
However, while Paul did teach that salvation was from the Jews
because our Savior, the Messiah Jesus, is a Jewish man,
he also taught that salvation is for all nations,
even for the Gentiles, all those who repent and believe in Jesus.
And that's why in verse 28 later, Paul says,
let it be known to you that the salvation of God has been sent to the Gentiles.
And this challenge to the uniqueness of the Jews
is what led some to falsely accuse Paul of being against the Jewish people.
And in addition to that, Paul also defends himself by saying
he had done nothing against the customs of our fathers.
As long as the Jews understood that it's not the keeping of the Mosaic law
in their own strength and keeping of the Jewish customs that saved them,
but rather Jesus who saved them through his life, death, and resurrection,
Paul was fine with the Jews observing their Jewish customs.
But because Paul insisted that we can never be saved by our own righteousness
by observing the Jewish law, because all of us have fallen short,
some people falsely accused Paul of being against the customs of the fathers.
And despite his innocence and despite the judgment of the Romans that he was innocent,
the Jews objected.
And this is why Paul was compelled to appeal to Caesar.
And he is here in Rome, imprisoned.
And Paul says, though he had no charge to bring against my nation.
So twice in this passage, Paul insists that he had nothing against the Jews.
He says, I never spoke against the Jewish people or the law or the customs of the Jewish people.
I have no charge to bring against my nation.
But twice he mentions that the Jews themselves were against Paul.
He says that they spoke against him.
The word objected is literally they spoke against him in verse 19.
And in verse 22, the Jewish leaders admit concerning Christianity
that everywhere it is spoken against.
So Paul is drawing a contrast here.
It's not Paul who is against the Jews.
It's the Jews who are against Paul and against Christ.
As we bear witness to Jesus, as we proclaim God's word,
we will be spoken against.
We will be mischaracterized as being against certain groups of people.
When we say that Jesus is the Son of God and that he is the only way to God the Father,
followers of others, adherents of other religions will charge us of being against them.
When we teach biblical ethics on sex and gender,
those who disagree with us will accuse us of being against them,
of trying to oppress them.
But we must remind them that we are not against them.
We are for Jesus.
And because of that, we are ultimately for their good.
What does Paul say in verse 20?
It is because of the hope of Israel that I am wearing this chain.
Because of the hope of the resurrection that Jesus fulfilled when he was raised from the dead.
I am not in prison, Paul is saying, for being against Israel.
No, I am in chains because of the hope of Israel.
If we follow Christ faithfully, people will be against us,
but we must not be against them.
We cannot give in to the same tribalistic us versus them attitude.
Because our battle is not against flesh and blood,
but against the rulers, against the authorities,
against the cosmic powers over this present darkness,
against the spiritual forces of evil in the heavenly places.
So instead we tell them, we are for you.
We are for the fulfillment of God's promises and salvation in your life.
We are for God's holiness and human flourishing.
Jesus did not come to steal and kill and destroy.
That's what the devil does.
He came that you may have life and have it abundantly.
And after Paul's introduction and defense of himself to the local leaders of the Jews,
they appoint a day for him to share his theological views.
And on that day, it says,
they came to him at his lodging in greater numbers.
And Paul teaches them from the scriptures,
from morning till evening,
trying to convince them about Jesus,
both from the law of Moses and from the prophets.
So here, because Paul's evangelizing fellow Jews
who had a shared faith in the Old Testament scriptures,
he uses that as the common ground to prove that Jesus is the prophesied Messiah,
the promised king,
who lived and died and was raised from the dead.
And that all need to trust in him in order to be saved from their sins.
And Luke, in particular, Paul uses three words in verse 23
that helpfully summarized our evangelistic task,
what we're supposed to do when we're sharing the gospel with other people.
He says,
from morning till evening,
he expounded to them,
testifying to the kingdom of God
and trying to convince them about Jesus.
So the first word is expound.
That's the main verb.
We have to explain who Jesus is
and what Jesus did.
We can't share the gospel without explaining that to people.
What is the significance of Jesus' life,
his death and resurrection?
But as we do this,
we're not merely conveying information
because this expounding also entails
testifying and convincing.
It includes testimony and persuasion.
First, the word testify
refers to a solemn testimony of a witness in a trial.
Its original meaning was to bear witness under oath.
So when you're solemnly exhorting someone,
warning someone,
that's when you are testifying to something.
When you testify in court,
what you say can determine
whether a person will go to jail or not,
whether a person will live or die.
Sharing the gospel in a similar way
is of utmost weight.
It's not small talk
about the weather outside
or sports or your TV show.
When you're exhorting someone,
when you're testifying to the gospel to Jesus,
we're conveying that sense of gravity
and consequence of the gospel
that a person's eternal fate
hangs in the balance.
Second, the word convince
is different from merely conversing.
When we share the gospel with people,
we're not just exchanging views or opinions.
We're changing their views and opinions.
We're trying to persuade them,
win them over to our point of view.
So when we share the gospel,
there should be an invitation to believe.
I have a childhood friend
from when I was growing up
in elementary school days in South Korea.
I had invited him to church
when we were children many times.
He'd gone to church with me many times.
He'd heard the gospel many times.
And after I moved to the United States
when I was 12,
several years later,
he actually came also.
He wasn't following me.
He just had other stuff to do
and ended up in the same area
because he knew I was there.
And I got to share the gospel.
He came to church with me many times.
But even though we had been doing this
for many years,
he just never seemed to cross the threshold.
And then one day,
I came home
and he was hanging out with my family
because he was close to my family too.
And he was just beaming with joy.
He's one of those guys that has a face
that just looks sad by default.
Like he has one of those drooping eyes.
But I could tell that day
he was really happy the whole time.
And he comes up to me
and he tells me,
Sean, I'm a Christian now.
What?
You are?
What happened?
Oh, your mom just asked me
if I wanted to become a Christian.
And I said yes.
And we pray together
and I'm going to get baptized.
I was like, what?
She just asked you?
And it's like,
you never asked me.
You never asked me.
That's stuck with me all these years.
He had often heard the gospel,
but he was never confronted
with the need to make a decision.
He was never given an invitation
to make a commitment to Jesus.
When we expound the gospel,
we are testifying and convincing.
We're not merely exchanging views.
We're inviting them to change their views
and to accept Jesus as their own.
And as we do this,
we need to recognize
that there will be mixed responses.
Verses 24 to 25 say this,
and some were convinced
by what Paul said,
but others disbelieved.
And disagreeing among themselves,
they departed after Paul
and made one statement.
So some Jews are believing,
but many others are not believing.
And Paul makes sense
of the Jews' rejection of the gospel
by quoting Isaiah 6, 9 to 11
in verses 26 to 27.
In the original context of Isaiah,
Isaiah is receiving
his prophetic commission from the Lord.
When the Lord says,
whom shall I send?
Who will go for us?
Isaiah responds,
here I am, send me.
And God commands him
to go and say to Israel,
this is from Isaiah,
not from Acts,
keep on hearing,
but do not understand.
Keep on seeing,
but do not perceive.
Make the heart of this people
dull and their ears heavy
and blind their eyes,
lest they see with their eyes
and hear with their ears
and understand with their hearts
and turn and be healed.
In Isaiah,
the phrases are imperatives.
Isaiah is commanded
to make the heart of this people
dull and their ears heavy
and blind their eyes,
lest they repent.
So there,
what is emphasized
in the original context of Isaiah
is God's sovereignty and salvation.
In that particular situation,
God had decreed that Israel
would stubbornly refuse to repent
so that he might visit them
with judgment
and demonstrate his righteousness.
Similarly,
in Matthew 13, 10 to 17,
when Jesus' disciples ask him,
why do you speak to people
in parables?
Jesus answers by saying,
to you it has been given
to know the secrets
of the kingdom of heaven,
but to them it has not been given.
And then he cites
this exact same passage
from Isaiah
and then he explains,
this is why I speak to them
in parables,
parables,
because seeing they do not see
and hearing they do not hear,
nor do they understand.
In other words,
to some people,
the secrets of the kingdom
have not been given
and speaking in parables
fulfills Isaiah's prophecy
that they will hear
but not understand.
They will see
but not perceive.
But note the way
that Paul applies Isaiah 6
in this passage
is a little different.
It's less prescriptive
and it's more descriptive.
Instead of saying,
make the people's heart grow dull,
Paul follows the Greek translation
of Isaiah which says,
this people's heart
has grown dull.
Instead of saying,
make their ears heavy
and blind their eyes,
Paul says,
with their ears
they can barely hear
and their eyes
they have closed.
So in Isaiah's original context
and in Jesus' use of it,
the emphasis is on
divine sovereignty.
unless God acts to save,
no one can hear
and understand
and be saved.
But here in the context of Acts,
the emphasis is on
human responsibility.
Paul laments
that the Jews
are hard of hearing,
that they are themselves
closing their own eyes.
They're refusing to believe
the good news of Jesus.
We can account for this difference
in emphases
by looking at
who the intended audience is.
In Isaiah,
God is speaking
to his prophet, Isaiah.
In the Gospels,
Jesus is speaking
to his apostles.
He's explaining to them
God's sovereign role
in salvation
and reassuring them
that they need not
be disillusioned
when people reject them
and reject the Gospel
because even that
is ultimately fulfilling
God's sovereign purposes.
But here in Acts,
Paul is citing Isaiah
to unbelieving Jews.
So he puts the onus
on them
and emphasizes
their responsibility
because as paradoxical
as it may seem to us,
both divine sovereignty
and human responsibility
are biblical realities.
People have
a real responsibility
to respond
to the preaching
of the Gospel.
It's not enough
that you're hearing.
You have to respond.
You have to perceive.
You have to understand.
You have to believe.
You have to repent
of your sins
and follow Jesus.
We must not stop our ears
or close our eyes.
There must be a response.
And there's a contrast
between what the Jews
say to Paul
in verse 22
and what Paul says
to the Jews
in verses 26-27.
In verse 22,
the Jews say to Paul,
we desire to hear from you
what your views are.
But in verse 26,
Paul says,
you will indeed hear
but never understand.
And in verse 27,
in their ears,
they can barely hear.
Some of these Jews
do not have
the ears to hear.
They are hearing
but not understanding.
And it is this rejection
of the Gospel
by the Jews
that makes Paul
turn toward the Gentiles.
Paul says in verse 28,
therefore let it be known
to you that the salvation
of God has been sent
to the Gentiles.
They will listen.
This doesn't mean
that Paul is turning away
from his fellow Jews
once and for all.
This doesn't mean
that God has rejected
Jews forever.
This is now
the third time
in the book of Acts
that Paul mentions
turning away
from the Jews
toward the Gentiles.
But after each time,
he never stops
preaching to the Jews.
But the fact
that he keeps saying this,
Luke is mentioning
this three times,
it shows us
that he is highlighting
something here for us.
In chapter 13,
when Paul,
when the Jews
reject the Gospel
in Pisidian Antioch,
Paul told them,
I'm turning
to the Gentiles.
Chapter 18,
verse 6,
when the Corinthian Jews
rejected Jesus
and opposed Paul,
he said,
I'm from now on
I will go
to the Gentiles.
So what is going on here?
Paul explains this
in Romans 11.
He says,
through the Jews'
trespass,
salvation has come
to the Gentiles,
so to make Israel
jealous.
And he says,
later in that same
chapter,
Romans 11,
a partial hardening
has come upon Israel
until the fullness
of the Gentiles
has come in.
And in this way,
all Israel
will be saved.
In other words,
the rejection
of Jesus
by the Jews
is what prompts
the inclusion
of the Gentiles.
And eventually,
the Jews
will be jealous
of the Gentiles'
salvation,
and they themselves
will repent
and believe in Jesus,
leading to all Israel,
meaning the new people
of God
that includes
both Jews
and Gentiles,
being saved.
God chose the Jews
so that from them
our Savior might come
to bring salvation
to all nations,
and God brings
all nations
to the salvation
so that he might
in turn turn
his people,
the Jews,
back to him.
So there's a wonderful
reciprocity there.
This is why
in verse 30,
Luke summarizes,
he lived there
two whole years
at his own expense
and welcomed
all who came
to him.
All means Jews
and Gentiles,
Romans and barbarians,
men and women,
young and old,
slaves and free,
rich and poor,
pretty and ugly,
strong and weak,
influential and marginalized,
criminals and victims,
history makers,
and history's forgettables.
If they repent
of their sins,
if they turn
toward Jesus,
all can come.
And Paul welcomes
all to come
to him
because that's
what his Lord
Jesus does.
Jesus said
in John 6,
37,
all that the Father
gives me
will come to me
and whoever
comes to me
I will never
cast out.
Maybe you're
weighed down
by guilt
this morning.
Maybe you're
wrestling with
a deep sense
of shame.
you might not
feel worthy
to come to Jesus
and the truth is
no one is.
But if the
master himself
invites us in,
who is the servant
that can turn us away?
Amen.
With this kind of promise,
whoever comes to me
I will never
cast out.
How can we not
eagerly
come to Jesus
receive forgiveness
and be reconciled
to him?
There's a
Tennessee
bluegrass band
called
Blue Highway.
Anybody listen to them?
No?
It's okay.
They have a song
entitled
Ground is Level
at the Foot
of the Cross.
And it goes this way,
You can judge
your brother
by his fortune size,
but we're all the same
in the good Lord's eyes.
You can judge
your sister
by the deeds
she's done,
but we're judged
in heaven
by the carpenter's son.
If you measure
the gain,
better count the cost,
because the ground
is level
at the foot
of the cross.
Why gain the world
if your soul's
been lost?
Because the ground
is level
at the foot
of the cross.
We've talked
about the messenger,
we've talked
about the recipients,
all who come,
and let's talk
about the message.
What exactly
is Paul preaching?
Verse 31
tells us clearly
that Paul was
proclaiming
the kingdom of God
and teaching
about the Lord
Jesus Christ
with all boldness
and without hindrance.
This is amazing.
Remember that
not long after
Paul arrived
in Jerusalem
in chapter 21,
he was arrested,
and then he was
transferred to Caesarea.
In Acts 24,
27 told us
that two years
had elapsed
with Paul
in prison there.
And after a long
and dangerous
journey through the sea,
Paul finally arrives
in Rome
in Acts 28,
and here we learn
in verse 30
that Paul was
under house arrest
in Rome
for two whole years.
So that's about
five years.
Five years
that Paul's
under Roman custody
as a prisoner.
And we might expect
that this prolonged
imprisonment,
and after that,
Paul would lack
boldness
or be hindered
from preaching
the gospel.
But it says that
Paul was proclaiming
the kingdom of God
and teaching about
the Lord Jesus Christ
with all boldness
and without hindrance.
It's during his
imprisonment in Rome
that Paul wrote
four of his 13 letters
in the New Testament.
Ephesians,
Philippians,
Colossians,
Philemon.
And in his
closing remarks
in Philippians 4,
verse 22,
Paul writes,
all the saints
greet you,
especially those
of Caesar's household.
Some of those
people who came
to faith in Jesus
through Paul's
ministry during
his imprisonment
in Rome
included members
of Caesar's
household.
Paul's chains
did not hinder
him from proclaiming
the gospel.
what's hindering
us.
As Paul writes
in 2 Timothy 2,
8 to 9,
remember Jesus Christ
risen from the dead,
the offspring of David
as preached in my
gospel,
for which I am
suffering,
bound with chains
as a criminal,
but the word of God
is not bound.
We can be bound
with chains,
but the word of God
cannot be bound.
Our platforms
might be censored,
but the word of God
can never be bound.
Even while in prison,
Paul did not forget
that he is an ambassador
for the kingdom of God.
And we too have to remember
that we are ambassadors
who proclaim
the kingdom of God.
Whether we have
a job or not,
whether we are
still a student
or not,
whether we are
busy or not,
whether we're
sick or healthy,
we are all
as Christians
ambassadors
of the kingdom
of God.
There's some
turbulent things
going on
in international affairs.
Imagine
that our
Secretary of State,
Antony Blinken,
our country's
most senior
diplomat,
imagine that
he travels
to meet
with the Russian
foreign minister
Sergei Lavrov,
but then he forgets
what he's there for,
namely to stop
a war from happening,
and then he starts
touring
St. Basil's
Cathedral
in Moscow,
and he starts
admiring
the art
in the Hermitage Museum
in St. Petersburg,
and he doesn't do
any of his job.
That would be
unthinkable,
because he's
an ambassador.
He's not there
on his own
authority to do
whatever he wants
to do.
He's been sent
there by someone
else
to do his
bidding and to
send his
message.
And that's who
we are.
We are ambassadors
of the kingdom
of God.
We are not
tourists here
on earth.
We are ambassadors
who have been sent
out with a mission.
We represent
our King Jesus,
and we are here
to relay
his message
to the world.
This sinful world
is in rebellion
against God.
They have sought
to usurp
God's throne,
but God has
appointed his
heir,
Jesus,
the Son of God,
as the Messianic King.
And Jesus,
instead of crushing
the rebels
with brute force,
he gave his life
on the cross
to pay the penalty
for their treason.
And Jesus has been
raised from the dead
to reconcile
these sinners
to himself.
And this is
the King's message.
If you renounce
your other
allegiances,
if you renounce
yourself,
your own rebellion
against me,
and you pledge
allegiance to
King Jesus,
Jesus,
if you repent,
turn from your sins,
and turn toward Jesus,
and submit to his
rule and authority,
then you can be
reconciled again
to God.
Then you can be
citizens of the
kingdom of God.
And as
the citizens
of the kingdom,
we are ambassadors
sent out to
proclaim that
same news.
We read this
from 2 Corinthians
5, 18-21
in our assurance
of pardon today.
We are ambassadors
for Christ,
God making
his appeal
through us.
We implore
people to be
reconciled to God
on Christ's behalf.
This ending
of the book of Acts
has puzzled
people,
many people,
over the years
because it
strikes a lot
of people
as anticlimactic.
You know,
they wonder,
hey,
why didn't
the book
end with
Paul's
long-awaited
release from
prison
and ongoing
missionary work?
There are
extra-biblical
Christian literature
like the first
letter of Clement
from 1st century
A.D.,
as well as
the moratorium
canon from
the 7th century
A.D.
that note
that Paul
was in fact
released from
his imprisonment
in Rome
and that he
continued to
travel to
the extremities
of the West
and to bear
witness as
far as Spain.
Why doesn't
Luke tell us
about that?
Some people
wonder why
the book
doesn't follow
Paul's journey
even further
than that
to conclude
it with the
heroic tale
of Paul's
martyrdom
in Rome
after his
second imprisonment
in Rome.
We know
from verse
30 that
Luke was
aware that
Paul's
imprisonment
in Rome
lasted two
whole years
so it
came to
an end.
So he
knows that
it came
to an end
but Luke
has chosen
not to
tell us
what happens
afterward.
Instead he
decided to
leave us
with Paul
proclaiming
the kingdom
of God
and teaching
about the
Lord Jesus
Christ
with all
boldness
and without
hindrance.
I think
that's the
most appropriate
ending
because it
concludes
with the
focus
not on
Paul
but on
the message
of Jesus
that Paul
proclaimed.
The most
pertinent
question for
Luke is
not
what happened
to Paul?
The most
pertinent
question is
what happened
to the
gospel?
And what
happened to
the gospel
is this
the gospel
continued to
go forward
in 60
years
most of
us will
no longer
be alive
and we
will be
mostly
forgotten
but the
important
question is
will the
gospel be
remembered
where we
were?
will the
gospel
continue
in the
lives
of those
around
us?
Will the
name of
Jesus
continue to
be exalted
when our
name has
faded?
That's
what matters
so let's
live for
that
Heavenly
Father
Lord that's
what we
want our
life to be
about.
We want it
to be
about the
Lord Jesus
Christ.
We want
to be
people who
say I've
resolved to
know nothing
but Christ
crucified.
We want to
be people who
say woe is
me if I do
not preach
the gospel.
We want to
be people who
go out of
this world
proclaiming
the good
news of
Jesus Christ
with our
dying breath.
For your
glory's sake.
For your
glory's sake.
Lord,
use us as
you wish.
Change us.
In Jesus' name
we pray.
Amen.
In Jesus'
name we pray.
Amen.
In Jesus' name we pray.
Amen.
In Jesus' name we pray.
Amen.
In Jesus' name we pray.
Amen.
In Jesus' name we pray.
Amen.
In Jesus' name we pray.
Amen.