It would be great if you could go to the St Paul's app, open it.
You'll see three main points as we look through today's passage.
The focus of faith, the response of faith, and the life of faith.
Let's pray.
Father God, we ask that you would help us to see you as glorious and as gracious.
We pray that you would give us insight into our own faith and who it is that we are ultimately trusting where our faith lies.
How much of it is relying upon ourselves and how much of it is completely sold out, dependent upon you.
Give us insight and particularly, Lord, that you would change our hearts, that we would see ourselves as we truly are and that we would trust in you.
Amen.
So first of all, the focus of faith in chapter 36, it opens with the Assyrian army, not just breathing down the necks, but actually the very gates of Jerusalem.
What Isaiah does not include in this retelling of the story, which you could also go to two kings and see the same information,
is that King Hezekiah of Judah has already attempted to buy off the Assyrian army by presenting him with treasures that he took from the temple in Jerusalem.
That is, what Hezekiah has already attempted to do is to buy off the king of Assyria by robbing God from the treasury of the temple.
Sennacherib is the king of Assyria, the terrifying king of the nation of Assyria.
We are told here that he is in this moment in Lachish, which is 45 kilometers southwest of Jerusalem.
That's where he is.
Archaeologists in the past discovered a pit in Lachish that is one hole with approximately 1,500 corpses in it attributed to Sennacherib and his conquest of Lachish on his way to Jerusalem.
And so from there, when he is there obliterating that town, he sends a message, he sends a delegation to King Hezekiah in Jerusalem and says,
Guys, it's your turn next.
We're coming for you.
We are told in verse 2 that a meeting of the delegation from the two leaders, two nations, happens at the aqueduct of the upper pool on the road to the Launderer's Field.
And you go, why do we need to know that where it is?
It's because we've already been here before.
That's why we need to know that.
We were here in chapter 7 of Isaiah, exact same place, the aqueduct of the upper pool on the road to Launderer's Field.
This is where Isaiah the prophet had met with King Ahaz, Hezekiah's father, back in chapter 7.
And in that moment, in chapter 7, God had offered to rescue King Ahaz from the threat that he was currently under from the nation of Aram and the northern tribes of Israel.
What did Ahaz do in chapter 7?
Did he turn to God in trust?
No, he made a political alliance with Assyria.
And now Assyria is about to destroy Jerusalem as well.
And the question is, as you come to verse 2, will Hezekiah make the same mistake as his father and go for another political alliance?
Or will he trust in God for his security and deliverance?
In fact, the issue is right there in verse 4 on who is it that Hezekiah trusts.
This is what the great king, the king of Assyria says,
On what are you basing this confidence of yours?
You say you have counsel and might for war,
but you speak only empty words.
On whom are you depending that you rebel against me?
What value is there, Hezekiah, in you trusting in your God who doesn't offer you a battle fleet?
There's no intercontinental ballistic missiles in your arsenal.
You don't have fighter jets parked for the air force in the back of Jerusalem there somewhere.
All you have, Hezekiah, is mere words.
Literally is what that means.
Mere words.
Empty words.
Just words.
That's all you've got.
And what follows from the Assyrian commander in the delegation is a masterpiece of military propaganda.
And he makes two points really in this speech.
The first is don't trust in Egypt.
That has already proven to be true because they've made an alliance with Egypt.
And Egypt hasn't turned up.
So that was pretty stupid.
So don't trust in them.
It's only going to end in tears.
In fact, it already is.
The second point he makes is really the heart of the speech.
He says, don't be deceived into trusting in God either.
Don't trust in God either.
And there's really two points to that speech.
First of all, he says, don't forget Hezekiah has already removed all the high places.
You know, from the perspective of the field commander is actually you shouldn't trust in God because Hezekiah has ticked off God by demolishing all the worship places.
He sees it purely from the perspective of you're actually not worshiping God enough.
God's not on your side at all because you failed him in some kind of way.
Of course, what he doesn't realize is that Hezekiah has done exactly the right thing by removing all the high places of the false gods.
But in verse 13, he says, here's the words of the great king, the king of Assyria.
This is what the king says.
Do not let Hezekiah deceive you.
He cannot deliver you.
Do not let Hezekiah persuade you to trust in the Lord when he says the Lord will surely deliver us.
This city will not be given into the hand of the king of Assyria.
Don't trust Egypt.
Don't trust your God.
Who then should you trust?
Verse 16.
This is what the great king of Assyria says.
Make peace with me.
Trust in me.
Then each of you will eat fruit from your own vine and fig tree and drink water from your own cistern.
Until I come and take you to the land like your own.
A land of grain and new wine.
A land of bread and vineyards.
Sennacherib, through his delegation here, is offering Judah the exact same salvation that God has already offered them.
In Egypt.
Put your trust in me and I will take you to the promised land of land flowing with milk and honey.
With vineyards and everything that you could imagine.
And so Sennacherib comes in through his delegation and says,
Don't trust in your God.
Trust in me.
I can deliver it for you.
Come and I will take you to the promised land of mansions and a solid career and influential friends with a big superannuation account.
Trust in me and I will deliver the great life where you can have your ski holidays.
Where you can sun yourself on tropical islands.
Come to me and you'll eat the choices of food.
The wagyu steak.
And come to me and I will offer it to you.
The good life.
The Syrian commander here uses the word trust seven times in his speech.
It's the key issue.
And in this context, the word means to throw oneself down on one's faith.
To lie extended on the ground.
It means deep, deep and entire dependence.
It means coming to an end of yourself.
In other words, come to Sennacherib.
Total submission to him and he will give it all to you.
He'll give it all to you.
Just bow before me.
Of course, ultimately, that leads to some form of a slavery, doesn't it?
And so the question is, is King Hezekiah so crazy that he would confront such a great army with mere words?
Why doesn't he just trottle off and just submit himself to Sennacherib and have the good life?
Is faith in the promise of God and the gospel enough?
Is God's word enough?
Does it contain everything necessary in life and salvation?
That's the question of the first 39 chapters of Isaiah.
And the answer to that question, it depends on who you think God is.
If you think he's just another version of Sennacherib, just a greater one, then no, he's not.
The answer on who God is, we get that in Hezekiah's prayer in chapter 37.
Chapter 37, verse 16.
Firstly, we read that this God that he trusts in is the almighty God.
You know, Sennacherib might be the great king of Assyria, but this is the almighty God.
There is no limitations to his power.
The Lord Almighty is the Lord of hosts, which means that he has an angelic army at his disposal.
Again, in verse 16, we see, secondly, that he is the only God.
He is not just one king amongst the member of kings of the universe around the world, sorry, at the time.
He is the only God.
Unlike every other deity in the world at its time, Hezekiah's God is not a national God.
He's not like one of the gods of the nations that Sennacherib has already destroyed.
He's the God over all the kingdoms of the earth.
Even we see at the end of chapter 37, Sennacherib's own God could not save him from the hand of almighty God.
Thirdly, and again, in verse 16, he is the living God.
Hezekiah's God is the one who made the heaven and the earth.
Other gods are made.
Assyria has defeated all these other gods of all these other nations, verse 19.
But it tells us they're not gods at all.
They're only wood and stone fashioned by human hands.
They're nothing but idols.
But fourthly, unlike Sennacherib, the almighty, the great king of Assyria,
Hezekiah's God is a merciful God.
Verse 16 again.
We read that this Lord, this God, his God, is enthroned between the cherubim.
This is more than a claim that this God is in heaven surrounded by angels.
This is a very specific location we are told here is between the cherubim.
Between the cherubim.
The ark of the covenant in the temple had two cherubims sitting on top of it.
And the ark contained the word of God, God's word, his presence amongst his people.
And the ark shared the same dimensions as the footstool of the royal throne.
In the palace of Jerusalem.
In other words, what it's saying here is that God's throne where he ruled the nations was in heaven
and his presence in the world was his footstool.
We see that, in fact, at the end of Isaiah chapter 36.
66, sorry.
At the end of Isaiah.
That the earth is his footstool.
In other words, it's his presence.
The ark of the covenant is his presence in the world.
His word is his presence in his world and how he rules and navigates his world.
But between the cherubim.
Between the cherubim was not only the place of divine rule.
It was also the place of divine mercy.
Because in Exodus 35 verse 12.
Between the cherubim.
Was the atonement cover.
The place where the atonement for sin was made.
By the high priest.
On the day of atonement for the sins of the nation.
In other words, this God of Hezekiah is not just greater than Sennacherib.
He is also a merciful God.
Who forgives the sins of his people.
So, friends, I want to ask you to think about your own life for the moment.
Think of the things that give you cause for worry and anxiety.
Think of the things that wake up.
That maybe cause you to not sleep.
But also bring you awake in the morning.
The first thought of the day.
Think of the people.
Or the circumstances you fear.
The things you can't control in your life right now.
And you've been trying to control them.
And so anxiety and worry is building up.
Maybe it's people whose acceptance that you crave.
Or it might be people whose rejection that you really fear.
Think of the threats to Christianity and the church in our society.
Or of the nations right now.
Who are persecuting God's people around the world.
In such a way that they can't meet like we're meeting this morning.
Now compare them to the God of the Bible.
The Lord Almighty.
God over all.
The maker of heaven and earth.
The God of atoning mercy.
He and he alone is the antidote to fear.
His perfect and powerful love drives out fear.
And so the question that is posed for Hezekiah right now and for Judah is also our question.
In whom do you trust?
Where do you look?
Where are you looking?
So let's move on to the second point.
The response of faith.
Hezekiah makes his move.
He makes his choice.
He responds in faith.
We see that at the beginning of chapter 37.
Verse 1.
When King Hezekiah heard this, he tore his clothes.
He put on sackcloth and went into the temple of the Lord.
Hezekiah here, what he does here is an act of public self-humiliation.
The king is meant to wear the finest of clothes.
He's meant to maintain his dignity.
And here he rips off those clothes and he covers himself with sackcloth publicly.
But this is not a man wallowing in self-pity.
Because we are told he goes straight to the presence of God in the temple of God.
Goes straight there.
In fact, he goes into the presence where the Ark of the Covenant is.
He goes straight there.
Straight to the temple.
And to his lasting credit in this moment, what we see is that Hezekiah gets real with God.
He understands in this moment that what really matters is not his relationship with Sennacherib,
the king of Assyria.
The great king of Assyria.
What matters is his relationship with the almighty God, the king of heaven.
That's what matters.
We also see in this moment that he sends off his prime minister and his bishops with a message to Isaiah.
Verse 3.
This is the scenario.
This day is a day of distress and rebuke and disgrace.
As when children come to the moment of birth and there is no strength to deliver them.
What that statement is, it's an admission of complete personal failure and powerlessness.
What Hezekiah is acknowledging there is that his alliance with Egypt, his foreign policy has just, all it's done is angered Assyria and it's also brought the Lord's rebuke.
Notice the statement there.
It's disgrace and it's rebuke.
Jerusalem is so hopeless in this moment.
It is compared to a baby whose mother doesn't even have the energy to deliver her.
This baby is about to die.
There's nothing left.
There's no alternatives.
He is helpless.
Judah is helpless.
They are out of options and Hezekiah is personally humiliated.
He has come to an end of himself.
And he finds his deliverance in God alone.
Verse 36.
Right at the end of the chapter.
The deliverance comes.
God secures the victory and rescues his people as he said he would.
Then the angel of the Lord went out and put to death 185,000 in the Assyrian camp.
And when the people got up the next morning, there were all the dead bodies.
Jerusalem didn't lift a finger.
They didn't even know it happened.
They just simply woke up the next morning and the Assyrian army's been decimated.
That's it.
It was done.
And the chapter ends with Sennacherib himself assassinated by his sons in his temple.
His God could not save him.
His misplaced trust was a deeply misplaced trust.
The enemy of God and his people are defeated.
They're defeated.
It's a spectacular display of divine glory, power and majesty.
And why did it happen?
Why did it happen?
We're given only one clue in these chapters as to why it happened.
Chapter 37 verse 21.
Because you prayed.
Hezekiah prays for the victory of God.
That's what he prays for.
And God responds by killing 185,000 soldiers and rescuing his people miraculously.
Was the content of his prayer, God, I call you now to kill 185,000 Assyrian soldiers?
Because that will bring the victory.
No, it wasn't at all.
Save us, God, from these people.
What was the content of his prayer?
Verse 4.
It may be that the Lord your God will hear the words of the field commander,
whom his master, the king of Assyria, has sent to ridicule the living God,
and that he will rebuke him for the words the Lord your God has heard.
The essence of his prayer is God pursue your glory.
Pursue your glory.
Your name is being mocked.
Can you put up with that?
If God was to rescue his people,
it will not be because the people deserved it in any way whatsoever.
It's not because Hezekiah deserved it in any way whatsoever.
But because God's honour demands it.
And Hezekiah has got to that point.
A complete end to himself.
Commenting on verse 4, John Oswald in his commentary on Isaiah,
chapters 1 to 39, says this.
This kind of admission of helplessness is frequently a necessity before divine help can be received.
So long as we believe we only need some assistance,
we are still treating ourselves as the lords of the situation.
And that latent pride cuts us off from any help that God would give us.
Only when we have admitted our complete bankruptcy are we able to receive what He has for us.
The response of faith,
the response of faith in God,
is not needing some assistance from God.
You know, God, I've got most of the way there.
You know, look at the good things I do.
Look at the things I've done.
I'm generally a good person.
Don't forget, I go to church and I give money and I help the poor.
I just need a bit extra from you.
It's not some assistance.
It is admitting complete bankruptcy,
complete helplessness.
Hezekiah here has a remarkable,
he is a remarkable example of faith in God despite the circumstances.
He comes to an end in himself and he trusts in nothing,
but God's promise to pursue his glory in the nations.
So just reflect on a moment,
your prayer life in the last week.
Is it like Hezekiah's?
Well, I mean, in the content of your prayers,
particularly think about it if you're not prayed at all.
Because the content of your prayers
or the lack of your prayers
would be an indication as to whether or not
you've completely come to yourself,
end of yourself,
in all things.
Too often I hear in prayers,
and myself as well,
I need your help, God,
just get this thing over the line.
Got a great plan lined up here?
Just tick it over the line for me.
Just push it over the edge so that,
you know,
God, bring glory to yourself by bringing success to my plans.
God, I want you to fix this thing.
Because in my mind,
when you fix that thing,
then you'll be honoured.
That's not what Hezekiah does.
He is a remarkable example of faithfulness in this moment,
of coming to an end of himself
and putting his trust in Almighty God.
And so be like Hezekiah.
See your powerlessness in all situations,
trust the Word of God,
and pray.
This is a case study of faith,
of genuine faith in God,
so have the faith of Hezekiah.
If I left it there,
all I've done is I've just lumbered you
with a bunch of guilt
to pull up your socks and try a lot harder.
Try a lot harder.
And burden you to have more faith.
The central basis of our relationship with God
is not how much our hearts are set on God by faith,
but how unshakably His heart is set on us.
That's the central issue of the Christian walk,
of the walk of faith.
How much His heart is set on us.
And Judah's only hope here
is not the faith of Hezekiah,
but God's heart for His people.
That's it.
And the situation here of Jerusalem
that it's found itself in
points to a much bigger issue
for all of humanity
that the Bible and the Christian faith reveals
that we need deliverance from,
that we are powerless in.
It's so big,
we can do nothing about it at all.
No amount of negotiation with God
can fix this problem.
Ephesians 2 says that every single human need
needs deliverance from sin
and God's wrath.
I'll read it out to you.
As for you,
you were dead in your transgressions and sins
in which you used to live
when you followed the ways of this world
and the rule of the kingdom of the air,
the spirit who is now at work
in those who are disobedient.
All of us
also lived among them at one time,
gratifying the cravings of our flesh
and the following its desires and thoughts.
And like the rest,
we were by nature
deserving of wrath.
What that says there
is that all of humanity
is dead in sin and transgressions
and deserving of God's judgment.
Dead means,
dead people can't help themselves.
We are powerless for our own deliverance.
Every human being,
according to the Bible,
has lived life
doing what the commander of Assyria has done
and it has mocked,
mocked the living God.
Every human being
has done exactly what Sennacherib has done
and sought his own gods
for his salvation.
Every human being.
And Ephesians 2 says
the battle lines are drawn
between us individuals
and the creator God.
And when you put the almighty
and only God,
the creator of all that is,
against you,
the human being,
your powers.
You've got nothing.
We are helpless,
we are hopeless,
we have no power
to rescue ourselves
or deliver ourselves.
We need help.
We need someone to deliver us.
Did you notice that in the text
as it was read through?
The residents of Jerusalem
are on the wall
watching this,
listening to this delegation go out
and they were observers to it all.
Notice as well
that they themselves
did not rip off their clothes
and put on sackcloths.
Hezekiah did.
Notice that they didn't go
to the temple.
Hezekiah did.
In the end,
they were saved
by the intervention
of their king.
That's why they were saved.
Not because they were worthy,
but because of the intervention
of their king.
The king went in
to the place of God
and mediated
on their behalf.
The king humbled himself,
took on sackcloth,
was publicly humiliated.
He emptied himself.
He prayed for the deliverance
of his people
and the people of Jerusalem
did nothing.
Nothing.
It was a,
on Hezekiah's behalf,
it was a spectacular display
of faith
in God.
In that sense,
Hezekiah rebukes us.
But like us,
Hezekiah
had only fleeting moments
of faithfulness.
He'd already tried
to buy off
Assyria.
He'd already
attempted
to align
himself
to Egypt.
And after this,
in the chapters
that follow
in 38
and 39,
especially 39,
he again
gets really
chummy
with Babylon
and makes a deal
with Babylon.
He's a flawed,
flawed king.
So don't be like Hezekiah
because you and I
already are.
We already are
in our faithlessness.
Our faith in God
wavers.
We have our alliances.
We trust in our
superannuation fund.
We trust in our
connections.
We trust in our
psychologists.
We trust in
everything else
except in the
living God
who is more
mighty over all
things.
Even while we
say we trust
in Him.
In chapter
Hezekiah,
what this section
does for us
is that
Hezekiah
points us to
a greater king.
We need
a greater
Hezekiah.
And Hezekiah,
the descendant
of King David,
ultimately
points us to
Jesus Christ,
the greatest
descendant
of King David.
The New Testament
doesn't just tell us
that Jesus Christ
is from the
royal bloodline
of King David
and Hezekiah,
but that Jesus
Christ is divine
Himself.
He's God.
He didn't go,
and Jesus Christ
didn't go into
the presence of
God to mediate
for His people.
He came from
the presence of
God.
to mediate
for His people.
Philippians chapter 2
tells us that
Jesus Christ
did not consider
equality with God
something that He
would use for
His own benefit,
but that He
humbled Himself
and took on
human form.
And when His
ministry finally
went public
after His baptism,
He went into
the wilderness
and He starts
immediately doing
battle with the
enemy of God,
the greatest
enemy of God,
Satan himself.
and Satan
says,
come,
come to me,
follow me,
just bow down
and prostrate
yourself in front
of me,
and I will
give you all
the nations
of the world.
The very thing
that Jesus
has come to
win for God,
Satan says,
you can have it
all,
just align
yourself with
me.
come to an
end of
yourself,
enter yourself
and bow
yourself down
and worship
me.
And what did
Jesus do in
that moment?
He fought
Satan with
mere words.
Not mere
words,
the word of
God.
But the
battle was
ultimately won
when Jesus
went lower
still.
Not just
that He
became a
man,
but He
went lower
still.
It wasn't
just that God
took on
human form,
He went
lower still.
The eternal
God,
the one who
has been
from everlasting
to everlasting,
the one who
never ever had
a beginning,
came to an
end on the
cross.
He went
to death
on a cross
publicly,
the cross,
the crucifixion
of shame
and humiliation
on the
outskirts of
Jerusalem.
Just on the
outskirts of
Jerusalem where
everyone in
Jerusalem could
see.
And He went
to the cross
and He paid
the punishment
for our sin
because we
have robbed
God of His
glory just
like Assyria
is doing
right now.
And in
going to
the cross
He satisfied
God's just
anger.
There's no
more debt
to pay.
God's just
anger was
not poured
out upon us
who deserve
His judgment.
He poured
it out upon
Himself.
God didn't
obliterate
humanity.
He didn't
obliterate
the Roman
Empire.
He didn't
obliterate
everyone.
God
obliterated
Himself on
the cross.
He turned
His anger
upon Himself
to satisfy
His judgment.
He allowed
Himself to
be killed
so that His
enemies could
be His
friends.
God
will
be
saved.
That is
the great
victory that
God has
won for
us.
And in
His
resurrection
Jesus
defeated
death so
that those
who put
their faith
in Him
have
completely
all sin
or failure
removed
and live
forever in
His presence.
So the
two greatest
enemies of
humanity,
sin and
death,
have been
defeated by
Christ on
the cross and
through His
resurrection.
And this is a
victory that
is over
everything that
is broken,
evil, wrong,
corrupt and
unjust in our
world.
It is a total
and universal
victory.
And as
Christians,
we wait
for Jesus
to return
to seal
that final
victory and
take us
into His
land of
plenty
forever.
He's
promised us
that.
And make
no mistake,
you, I
and every
other Christian
throughout
humanity,
we have
not lifted
a single
finger for
that victory
to be ours.
Not a
single finger.
it is
entirely of
His.
Entirely.
So what
does it
mean to
live by
faith?
What are
we to
do?
We are
to look
to Jesus
for our
eternal
deliverance
as Hezekiah
looked to
God in
the temple.
We are
to look
to the
same God
for our
eternal
deliverance.
We are
not to
try harder
to be
like Hezekiah
for our
deliverance.
We look
to the
God that
He
himself
looked
to.
To
quote Tim
Keller
who died
this last
week,
if you
are falling
off a
cliff,
strong
faith in
a weak
branch
is
fatally
inferior
to weak
faith in
a strong
branch.
It's
not the
amount of
your faith
that matters.
It's the
object of
your faith
that matters.
To
continue
your
color.
Salvation
is not
finally
based on
the strength
of your
faith,
but on
the object
of your
faith.
Come to
Jesus and
put your
faith in
him.
Weak
faith is
enough
because he
is a
mighty
deliverer.
Secondly,
what does it
look to
live by
faith day
by day,
trusting
in him?
Hebrews
12,
so if
you're a
Christian,
sit in
the room,
Hebrews
12 tells
us to
look to
Jesus,
the author
and the
perfecter
of our
faith.
He's
done it
all.
He doesn't
just
describe for
us or reveal
to us what
actual faith
is.
He's
completed it
for us.
He's
completed our
faith.
He is the
one, the
glorious and
powerful and
patient and
merciful one
who we are
told is
risen from
the dead
and always
lives to
make intercession
for us.
So not
only has
he made
intercession
mediating
between us
for our
salvation,
he mediates
for us now
in our
faithlessness.
He's in the
throne room
taking my
weak prayers.
Father, what
Steve really
means is
this.
he's
interceding
for me
now in
my faith.
Father, don't
forget he's
with us.
He's one of
ours.
We love
him.
Therefore, I
want to call
you to
confidently,
boldly pray
for the
victory of
God in
your life
and in
this world.
Pray for
his name to
be honoured
by you in
your heart,
in your
mind.
Pray for
his kingdom
to rule
you,
that his
will will
be done
on earth
as it is
in heaven.
Pray that
he would
open the
door to
the gospel.
Pray that
he will
give boldness
to you,
that he
will save
Chatswood
for his
glory.
And as
we do
that as
his people,
remember that
today the
enemies of
the church
of Jesus
Christ,
they're not
political,
they're not
ethnic,
they're not
national.
Ephesians
chapter 6
tells us
that our
struggle is
not against
flesh and
blood,
but against
the rulers
and against
the authorities,
against the
powers of
this dark
world and
against the
spiritual
forces of
evil in
the heavenly
realms.
note as
a disciple
of Jesus
if you
are,
that this
is an
enemy that
is too
great for
you.
And until
our king
comes from
heaven to
bring his
total and
complete renewal
of all
things,
we will
waver
in our
faith.
and note
too that
we don't
desire the
destruction of
a single
human being.
We don't
pray for the
enemies to
be crushed
like Assyria
was crushed.
As
Christians,
we do not
kill our
enemies,
we pray for
our enemies.
We pray that
God would
rule in it,
they would
come to an
end to
themselves and
that God
would rule
in their
life just
as Jesus
taught us
to.
The great
battle today
that God
is fighting,
the miraculous
work that
he's doing
in this
world is
a battle
that's not
fought with
swords,
it's not
fought with
political
force,
it's not
fought with
alliances,
it's fought
with words.
Mere
words,
as the
Assyrian
commander
said,
but more
than mere
words,
but with
the good
news of
the gospel
of Jesus
Christ
crucified
and risen
for our
deliverance
and the
deliverance
of all
people.
It's a
battle that's
fought for
the souls
of all
people,
it is
fought in
the power
of the
Holy Spirit,
it is
fought with
the words
of the
truth
and with
deeds of
love and
justice.
And all
of that,
all of that
is shrouded,
backed up
by prayer
as we
plead for
his glory
and his
grace to
be revealed
to the
nations.
And the
victory will
come and
it will
come through
word and
prayer.
Thank you.