Good evening to everyone. You can turn in your Bibles with me to the book of Jude, second last book of the New Testament. I'm going to read Jude 24 and 25. Those aren't two chapters, those are two verses.
There's only one chapter in the book of Jude. So Jude 1, 24, and 25. Now to him who is able to keep you from stumbling and to present you faultless before the presence of his glory with exceeding joy, to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.
Well, let's pray. Heavenly Father, we thank you for your word. We rejoice in its revelation to us. We thank you that it sets forth your glory. that your people should glory in you and ascribe majesty and praise and honor.
And we do pray that you'd help us now in this time of preaching to be tuned to the word, to be tuned to the preaching of it, that your spirit would bless us with his presence, that we might be illuminated by what you have for us in your holy word. And we pray in the name of Jesus Christ, our savior. Amen.
Introduction
Well, last Lord's Day evening, we looked at the anatomy of a salutation. We noted that there are certain parts of Holy Scripture when we read epistles specifically, and there are certain types of writing that obtain within particular epistles. There's usually a greeting and a salutation, there's a purpose statement sometimes, sometimes not, sometimes there's a launching into a particular theological subject matter, and then at some point there's a benediction, perhaps, and a doxology. They don't always occur at the end, but very often they do.
Here in the book of Jude, the epistle of Jude, we do have this doxology. That simply means an ascription of praise to God, a word of praise given to God. And we see here Jude closing his epistle with one of those. So we're going to look at this particular doxology just simply under three heads tonight.
But before we do, just a very brief introduction to the book of Jude. Jude here is not writing to a particular church, but he's writing to Saints it's a it's a what's called a Catholic or a universal epistle of sorts to those who are called sanctified by God the Father and preserved in Jesus Christ and he notes that he had wanted to write to them for Beforehand he had wanted to write a different a different letter He says I wanted to to write to you. He would he wanted to write concerning their common salvation beforehand, but something necessitated a different track that he had to take with his audience. And that particular track is given in verses 4 and 5.
These men had crept in unnoticed, ungodly men who were seeking to turn the grace of God into lewdness and deny the only Lord God and our Lord Jesus Christ. And so Jude finds it necessary to write to his audience to exhort them to contend earnestly for the faith, which was once for all delivered to the saints. And then he describes these men, and without reading the entirety of the epistle, he describes them and compares them to wicked men and angels from the Old Testament. He then goes on to describe them with metaphors concerning certain natural and created things, to a ship in the water, to certain fruitless leaves, sorts of things and so he he he describes their blackness their wickedness and their evil and then he turns he turns the corner if you will at verse 20 and uses this term, but you beloved and He wants them not to be like these false Teachers like these false Christians like these ungodly men and that word in fact is repeated Much in this letter these ungodly men in the in the space of sometimes just a single Sentence we see it used three or four times and he turns and he says but you beloved building yourselves up on your most Holy faith praying in the Holy Spirit keep yourselves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life and he closes with with this glorious doxology to God.
And what a wonderful way to close this epistle with the wicked men affecting the church, with these wicked persons perverting the gospel of the Lord Jesus Christ. With this extensive description of their evil and of their malice and of their wickedness, he closes and he draws their attention. He wants their Christian hearts to rise to a contemplation of the God of heaven and earth. And I think that's a wonderful place for any Christian to finish when they're contemplating anything, to finish by exalting our hearts or lifting up our hearts to observe and acknowledge the Exalted One who is exalted even above the heavens.
And so let's have a look at this doxology. And
The Omnipotent, Preserving God
we want to note first the omnipotent, preserving God. Notice this first statement at verse 24. Now to him who is able to keep you from stumbling. Praise God that we have an omnipotent, preserving God.
And you know, this language, among other things, is set directly against our own inability. If it were up to men to keep themselves in the love of God, if it were up to men to preserve themselves, if it were up to men to keep themselves in the grip of God, then that would be terrible news. We are marked by sin even in our safe condition with our remaining corruption. We're of course marked by sin.
We're marked by a measure of inability when compared to the power and the majesty of the Lord God Almighty. And so Jude draws their attention to the one who, in the context, in the face of error, in the face of violent opposers to the Church, in the face of these ungodly men, he draws their attention to the one who is able to keep them away from that apostasy. The idea here is not that we won't sin. This isn't some sort of generic stumbling, but rather it refers to apostasy, a falling away from the faith entirely.
Now, to him who is able, to keep you from stumbling. We have great divine power in our God. He is able to keep us from stumbling. He's not a weak God.
He's not a weak deity, but rather the one and only living and true God, Father, Son, and Holy Spirit, who keeps us in His sovereign grip. I hope your Christian hearts are warmed as much as anyone else's when they reflect upon certain passages in Holy Scripture that speak to this. And I only want to go to one, because if a passage sums up the preserving the sovereign and preserving power of Father, Son and Holy Spirit of the mediator, the Lord Jesus Christ, it's in John 10. And you can turn there with me.
We're speaking of the one who is able to keep us from stumbling. And what does that look like? We have we have a description from Christ's own lips here in John 10.
John 10 and the Sovereign Grip
At verse 25, speaking to these unbelieving Jews, John 10, 25, Jesus answered them. I told you and you do not believe the works that I do in my father's name. They bear witness of me, but you do not believe because you are not of my sheep. As I said to you, my sheep hear my voice and I know them. they follow me and I give them eternal life that they shall never perish neither shall anyone snatch them out of my hand my father who has given them to me is greater than all and no one is able to snatch them out of my father's hand I and my father are one what a glorious passage on the divine and majestic keeping strength and power of the triune God he keeps us in his sovereign grip By love for his glory, for the good of his church, he keeps his people in a in a impenetrable sovereign grip.
What a blessed thing to warm our Christian hearts. If we reflect, of course, on our own power and on our own weakness, we ought to immediately be drawn to the power and the strength of God who keeps us. This blessed language of Christ. that I give them eternal life. So we have this gifting of salvation, this gifting of eternal life, and they shall never perish.
This language of the permanence of the everlasting life which Christ gives to us, they will never perish. Neither shall anyone snatch them out of my hand. And he repeats the same language with respect to the father. And then he closes with, I and my father are one.
We ought to make a note there as Pastor Butler did while he was preaching when he in his preaching in the gospel of John is that language of I and my father are one speak not to simply a unity of purpose, though. Of course, the three persons have a unity of persons because they are one in nature, one in essence, one in being one in eternity and power. And it speaks exactly to that, not simply a unity of purpose, but a unity of nature. substantial unity, consubstantiality, that the Son is one with the Father and with the Spirit. Are there three who will?
We could be drawn to the language of Athanasius for a moment, just a little bit on this. Or not Athanasius, but the Athanasian Creed. The Athanasian Creed, in speaking about certain things like this, would say, or does say, the Father is God, the Son is God, and the Spirit is God, yet not three gods, but one God. The Father is almighty, the Son is almighty, the Spirit is almighty, yet not three almighties, but one almighty.
The Father is eternal, the Son is eternal, the Spirit is eternal, yet not three eternals, but one eternal. With regards to the language of John chapter 10, the Father wills, the Son wills, the Spirit wills, yet not three wills, but one will. And this God of unity of will because of unity of substance is the one who by an indescribable power keeps us unto the day of salvation. What a blessed God that we have.
You know, this keeping of us, this preserving of us, this design preservation is grounded in and is founded upon some glorious things. And I just want to read a brief portion of our confession before we move on to further considerations.
Confession on Perseverance
In the chapter on perseverance, we read this, and keep this in mind, keep our verse in mind, to him who is able to keep you from stumbling. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election flowing from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ and union with him, the oath of God, the abiding of his spirit, and the seed of God within them, and the nature of the covenant of grace from all which ariseth also the certainty and infallibility thereof." Our preservation is a triune preservation by the immutability of the decree of election flowing from the unchangeable love of God the Father, the efficacy and merit of Jesus Christ, and the sealing of the Spirit. What a wonderful thing we have in divine preservation. One of the speaking with regards to this merit and intercession of Jesus Christ because we'll get to in verse 25 the language of to God our Savior Spurgeon said something like this with regards to perseverance and it had to do with him dealing with the Arminian view or the ultimate, you know, the ultimately the view that we can somehow lose our salvation and And he says something connecting it to the work of Christ, that if we believe that view, if we hold to that view, redemption becomes contingent.
The cross quakes, the blood falls powerless to the ground, and redemption is a matter of perhaps. That's not the God that we have. That's not the salvation that we have. We have the God who keeps us in his sovereign grip.
In our voices, our tongues ought to lift up to the one who is able to keep us from stumbling. Secondly, so that's the omnipotent preserving God, praise God for his divine preservation.
The Faithful God Who Presents Us Faultless
Secondly, the faithful God as the one who presents us faultless to God. Notice, now to him who is able to keep you from stumbling and to present you faultless before the presence of his glory with exceeding joy. It's wonderful language of God, and we should maybe observe here, because the language of verse 25 is using the language of, to God our Savior, that this is a doxology given to the exalted Christ, not to the exclusion of Father and Spirit. It's a triune doxology, but through and by virtue of the glory of Christ the mediator.
But this language then back to, and to present you faultless. This certainly does not have the idea of our own personal Christian sanctification in view, does it? What does it mean for God or for Christ to present us faultless before the presence of glory?
Imputed Righteousness of Christ
We ought to immediately have our minds fly to the imputed righteousness of the Lord Jesus Christ. We stand faultless before the triune God of heaven and earth not by virtue of any deeds of righteousness which we have done, but solely and alone because of the perfection of the righteousness of Christ." You know, as Jude would be here and as his audience would be reflecting upon these ungodly men, as they would be reflecting upon their sins, their wickedness, and their evil, and perhaps no doubt as well, reflecting upon their own careers before grace met them, and their own remaining corruption as they go about their lower sojourn as Christians, their hearts would well up to read that this glorious one would present his people, will present his people faultless before the throne of the majesty. What a glorious thing. So, in a similar reflection, as we draw our minds to our own careers as sinners, as we reflect upon the fact that we were once the sons and the daughters of Adam, that we were once marked by original sin, and from that wicked vantage point, all other sins did proceed in violation of the law of God and in violence against our own people.
We can then move very quickly as Christians, this side of victorious grace, to sing with the doxologist, this one presents us faultless before the presence of his glory, and not because of our so-called perfection or sanctification, but because of the perfection of Christ's own work.
Active and Passive Obedience
His active obedience unto the whole law and his passive obedience in his death. At every jot and tittle of the law we failed, at every jot and tittle of the law Christ succeeded victoriously in that in our stead. We violated the law of God and then so rightly deserve the wrath of God to be poured out upon us for our sins, yet Christ went in our place to bear the wrath, to bear the curse, and to pay the penalty that was due our sin. What a wonderful thing we have in the one who presents us faultless before the presence of his own glory. with exceeding joy.
Isn't this wonderful? We have this presentation that Jesus Christ engages in with regards to his precious saints based upon the perfection of his work. Not only is he the one offering up, if you will, not in this sacrificial manner, but presenting those before the glory of God, but as well, he, being God, is the one before whose presence we stand robed in his very own righteousness. What a glorious thing we have. in our Savior.
He presents us faultless before the presence of His glory, and notice, with exceeding joy. Now, no doubt this could and should refer, at least by contemplation's sake, refer to saints who are presented before the glory of God. We no doubt ought to be marked by joy in simply not only a reflection now before that eschatological hope But in uh, but uh when we enter into glory We should certainly be marked by then an eternal joy unaffected by sin in this lower world All of that to come back to this we should be joyful exceedingly in being set before the presence of god robed in the righteousness of the Lord Jesus Christ and cleansed in his precious blood. I think this may specifically have a reference to the exceeding joy of Christ in presenting his people before the Father.
You can back up with me in Revelation here, not in the book of Revelation, but in special Revelation, to the book of Hebrews. Because remember, the Son of God incarnated, reflected upon the joy that he would have. And Paul rehearses that in Hebrews chapter 12. There's a connection, I think, here between what Paul writes in Isaiah 53, where Christ is spoken of as one who will see the travail of his soul and be satisfied.
And notice in Hebrews 12 at verse 2, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. The joy that was set before Christ, I think, is what we're seeing here in the book of Jude as we read of this exceeding joy. This one who is able to keep us from stumbling is the one who presents us faultless before the presence of his own glory with his own exceeding joy. He looked through the shame of the cross.
He looked through the violence of the cross. He looked through the taking upon himself of the curse and the wrath of God. He looked forward and through that to the joy that he would see in perfecting the will of his father and in bringing many sons and brethren to glory before the presence of his glory with exceeding joy. And this is another instance as there are instances all along this particular quest this evening where our hearts ought to lift to magnify the name of the Lord for the fact that the Savior is joyful in presenting his people before divine majesty.
What a wonderful thing. Our hearts ought to arise to high thoughts of God and his Christ for such a blessed reality. We're presented faultless before the glory of God, and Christ takes great joy, great delight in that.
The Sole-Wise God
Notice as we close then thirdly with this God of wisdom, this wise God, the one who deserves all glory." Notice this first statement with regards to the soul and unrivaled sovereignty of God, to God, our Savior, who alone is wise. And we have a reference here. We ought to reflect upon the fact that, of course, God, as God, Father, Son, and Holy Spirit, is our Savior in that In that grand sense of being the one who is the author of redemption It is only the Son of God who was incarnated. It was only the Son of God who took to himself man's nature for man's redemption and recovery so he in a very special and peculiar way is Savior no doubt we can speak of God as Savior the blessed author of creation providence and redemption in this particular case With reference to Christ or with reference also to the triune God, we have a God who is the savior of his people.
We bless the name of God as we'll see in a moment. This one who is able to keep us from stumbling is to receive glory and majesty. We bless the name of God for his grand creating activity. What an amazing thing it is to cast our eyes upon a majestic creation.
You know, the stars, as the psalmist would rehearse, the heavens declare the glory of God and the firmament shows his handiwork. We look upon the glory of creation just to glory in the smallest thing, like a flower. The most amazing thing, like a hummingbird actually exists. To reflect upon God's amazing creation if you just stop to look around it You know the the flowers the trees the mountains to you know to get your head up from out of your coffee Which is also a blessed thing that God gave us and to look around God's creation What an amazing thing we have in our God who didn't you know, we don't just have this You know this boring black and white creation to look upon but a multitude of colors that God's creatures can, in the image of God, cast their eyes upon and have themselves arise to a recognition of the one who did bring these things into being, into existence.
We can move to Providence and we can see what a glorious thing we have, that the one who created all things upholds and sustains all things by the word of his power, and he governs all things in his own sovereignty and according to his own purposes. Doesn't that also warm the heart that we're not just cast into some sort of chaos where anything can happen to us? Outside of the governance of one who has set these things not simply in motion, but governs them Whatever comes upon us providentially whether it's smiling or frowning Providence we can bless the name of God and we can rest in the confidence that he is the one who has brought us into these things and We might not know the reason why we're going through these things, but we can rest assured that God has purpose, that God has will, that God has a plan in these things, and he is the one who can bring us through these things by his grace and for his glory. Then to move to redemption, that this God of creation, that this God of providence stooped down to bring us from out of the mire and the pit of sin.
He saves us and that creation and that providence Aren't simply things that should be set aside Set beside redemption sort of in this in this threefold equal work But creation and providence serves the purposes of redemption in bringing many sons to glory through the perfect work of the lord jesus christ that we might be a multitude who give glory and majesty and ascribe dominion and power to the triune God of heaven and earth. We have God, our Savior, God, Father, Son, and Holy Spirit, who effected the work of salvation, who through Christ, who in Christ, perfected salvation by the assumption of our humanity and the perfection of his substitutionary work. What a glorious thing we have wrapped up in the language of God, our Savior.
God Alone Is Wise
And we have this interesting language of who alone is wise. At first, it should be obvious because we, you know, can we speak of man as being wise? Yeah. But for comparison's sake or in comparison, because of the vast difference that there is between the wisdom in God and the wisdom of man, we would want to say, and we do say with Jude, God alone is wise.
You know, there is this reality, though, that we, you know, we can speak of man as having wisdom and God being the giver of wisdom. So what does it mean when when we read here that God alone is wise. I think what we're to see here, yes, is that comparison, the reality that God is so majestically exalted above humanity and his creation that we can really only and truly speak of God as wise. Because men in their sin, men in their depravity, men even with remaining corruption, are not so wise, at least not all the time.
There is a distinction between the being of God and the nature of man here. We get our wisdom by derivation from God. We derive wisdom from God. He reveals to us, he creates us, he upholds us, and he imparts wisdom to us.
We learn things and we gain a wisdom in that particular manner. We don't have wisdom as something that is really original to us. We don't have wisdom in any degree to any measure of perfection, yet with God, as Gil might say, he has it originally, efficiently, and underivatively. God doesn't learn things.
God doesn't come across wisdom. Nothing ever occurred to God. God doesn't land upon a proposition, take it in, and then go, aha. God is wisdom.
God is perfect, infinite, eternal, and unchangeable in his wisdom. He truly alone is wise because, and again, he has it originally, efficiently, and underivatively, we have it unoriginally, and we have it by derivation. And the doctrine of being, or the ontological gap between God and we men on this lower plane, is so grand that we can only speak of God as one who alone is wise. And I think this is targeted against such who, in the context of the early church, and here in Jude's context, are thinking themselves wise. in their perversion of the gospel, in their whatever they were teaching, which some have thought may have been a sort of an incipient anti-law Gnosticism, this kind of ethereal approach. to to God and gods and man's own so-called spirituality that Basically set aside the physical or counted because the physical is Wicked it's only the spirit that we have to deal with.
So whatever we do with our bodies physically That's okay, because it doesn't really matter in the grand scheme of things only the spirit But anyway, to get back to the larger point that God alone is wise and these ones aren't wise. They might prop themselves as those who have wisdom, prop themselves up as those who have wisdom, prop themselves up. as those who have knowledge, but it truly is only God who is wise. And if we are to avail of any knowledge, if we are to be able to be wise as men under the governance of God, men and women under the governance of God, then we don't go to these. We don't go to the heretics.
We don't go to the errorists. We go to God within the safe and holy confines of his own established church. and not to those who seek to pervert the grace of God. But God alone is wise. He is highly exalted in the perfection of his own wisdom, far above and transcendently above anyone else who would claim to be wise or to have wisdom so-called.
And we have this wonderful closing ascription of praise to God, ascription of divine glory. this description of divine glory to God, our Savior, who alone is wise.
Fourfold Ascription of Praise
Note, be glory and majesty, dominion and power. This is sort of a fourfold thing that we see in the scriptures, and we see it with some variations, sometimes including other words, sometimes excluding a word, or sometimes including a synonymous word. But we have this fourfold ascription to God, and we are to. The pleading of the doxologist is that those rendering doxology, those rendering worship, are to ascribe glory to God.
I think what we should see here whenever we see a scribe glory to God. we should see that first in that is that the worshiper, the participant in worship, is to recognize in his humility the exalted intrinsic glory of God and his extrinsic glory, as the theologians would say. His intrinsic glory, what does that mean? That he is, as we often say, infinite, eternal, infinite, eternal, and unchangeable in all of his glorious perfections. He is without body parts and passions.
He is immortal. He is alone wise. He is invisible. He is immutable.
He is impassable. He is most loving. He is most holy. He is most absolute.
An ascription of glory to God is recognizing the infinite, eternal, and unchangeable glories and perfections of Father, Son, and Holy Spirit. It is also the recognition of His extrinsic glory that is His glory manifested upon His creation. And nothing displays that glory more than the Son of God incarnated doing the perfect work of redemption in this lower world. That glory exemplified when He came in the fullness of the times, born of a woman, born under the law, to redeem those under the law, that he might bring glory to God in the demonstration of those things that are infinite, eternal, and unchangeable in the blessed divine essence.
Be glory. And notice, be majesty. I think we ought to see with majesty this exaltedness that God has above his creation, and specifically man. We are to ascribe majesty to God.
He's not like one of us. He's not altogether like one of his own creations. He's infinitely exalted above his creation. And in the Holy Scriptures, we get to, in some cases, sort of peer behind a particular veil to see the glory of God in that majesty.
And one of those places that might come to mind or that should come to mind is that Isaiah 6 revelation of God. Remember in the year that King Uzziah died, I saw the Lord high and lifted up. The train of his robe filled the temple. The angels were flying and singing, holy, holy, holy.
They covered their eyes. They covered their feet. And with the other two wings, they flew and they were singing day and night, praise and glory and majesty to God. as I've noted before, when we read that the train of his robe filled the temple, some translators see that not as a vision wholly of a monarch in a temple where the vision is given of a sort of an anthropomorphic picture of a regal king with a crown and a head and a body, that sort of a thing, but rather that God is so glorious, in this case, God is so majestic and infinitely exalted that only the hem of a portion of the robe filled the temple for his divinely exalted majesty and his power. That the glory of God is so glorious that the majesty of God is so majestic that only a hem of the robe, only a portion of the robe, only the train of the robe could fill the temple.
God is majestic, infinitely exalted above his creation. And we, though we don't have six wings and we don't have six arms, we should, though, join in with those angels, singing holy, holy, holy to the Lord of hosts. The whole world is full of his glory. And we see this ascription of dominion.
We just sang about this. I think it was our last hymn. Christ shall have dominion. It's a wonderful hymn to sing, especially when we think about the world that we live in.
The world that is marked by sin, the world where God's people are besieged on all sides by wickedness and evil and opposition and utter madness. To know, though, that the nations of this world are the nations of our God and of his Christ. What a blessed thing we have in that knowledge, that we're not cast off to chaos. We're not left here to fumble and bumble for ourselves.
But we have a God in high heaven who does whatever he pleases in the heavens and on the earth, and that he has set his king on his holy hill of Zion. And he will dash those wicked pots, those wicked vessels to pieces. in his judgment, in his holiness, and in his righteousness. And that as the world spins along, he's even doing that. If we can think about that language of Christ having dominion, in that sort of, you know, geographical sense, there was only a small, you know, a small portion of believers 2,000 years ago in, you know, Judea, Samaria, and Asia Minor.
And now, 2,000 years later, by the preserving power of a triune God, by the preserving power of the ascended Christ, by the preserving power and the enabling power of the Holy Spirit, 2,000 years later, there are a ragtag bunch of Christians gathered together in Chilliwack, BC. And there's Christians throughout North America, in Mexico, Central America, South America, in Europe, Africa. Asia, Australia, Christians throughout the world. Christ does have dominion from sea to shining sea, and we are to ascribe to our blessed one dominion, and we're to ascribe to him power.
And that, and all of these things, both now and forever. Amen.
Application
Hopefully, as you read this on your own time, you kind of see it almost as a crescendo building to the amen at the end. The author has written these things regarding these heretics, exhorting people to contend for the faith. And he ends this letter with this blessed doxology that builds up to this recognition that the Lord, our God, Father, Son, and Holy Spirit will be the recipient of glory, is the one marked by an unrivaled majesty, will have and does have dominion and power, and that is both now and forever. As we noted this morning, kingdoms rise and fall, but the kingdom of the triune God and the kingdom of his Christ rides on, rolls on, continues forever.
It is here now, it was here before us, and it will be forever. And what a glorious thing it'll be at the end of days to enter into the blessed presence of God, not dressed in our own righteousness, which is an impossibility, but dressed in the righteousness of even God, our Savior, the Son of God, that one who came into the world, sinners to save. Saints rejoice in him. Sinners believe in him.
And might this Christ, might our triune God receive all glory, majesty, and be the king of dominion and power now and forever. Amen.
Closing Prayer
Well, let us pray. Heavenly Father, we thank you for your word. We rejoice in its goodness to us as it discloses your glory, your majesty. We rejoice in the fact that you do have dominion and power.
As we look upon this lower world, we see a world marked much by chaos, by wickedness, by sin. Yet we know that the nations of this world are the nations of our God and of his Christ, and we rejoice in your glory and in your majesty we pray that day after day that lord's day after lord's day you would bring a multitude of newly redeemed tongues to sing your praises to have their hearts mounted up to high thoughts of their god we pray that you would do mighty acts of salvation in this lower world bringing multitude of sinners to faith in christ we pray lord god that though We rejoice Lord God that that we might not see always a temporal judgment upon those who oppose you Though we do pray for it and pray that your will would be done Nevertheless, we know that that that justice delayed is not justice denied and on that great and final day the one marked by glory the one marked by majesty, dominion, and power, will be vindicated. We pray that you would go with us into this week, help us to live for your glory's sake, knowing it's Father, Son, and Holy Spirit who have saved us from first to last, midst and throughout, without a helper. Do go with us now and help us to bless your name.
We pray in the name of Jesus Christ, our Savior. Amen. Well, we have our final hymn this evening, which is not a final hymn because I don't have one listed there. So we'll have a time of prayer and meditation Let's pray.
Let's bring our thoughts to God. Let's Contemplate that doxology as we go now in prayer and give glory and majesty and ascribe dominion and power to our great triune God Let's go to prayer when the pianos finished you're dismissed