Let's pray. Let's open. Father, we thank you for this day. We thank you for this time together. We just ask for your presence with us as we open your word and study your word. And we ask that you would send your Holy Spirit, that he might live within our temple, that we might be in communion with you, and that you might illuminate your word to us, that we might apply it to our lives. and that we might just get more insight into your character and your loving-kindness. In Jesus' name we pray. Amen. So this is where we are in this odyssey. You know, we started last November and then got COVID and all the rest. So we've been at this a while. But I've really enjoyed teaching it. Bachman Turner Overdrive, you ain't seen nothing yet. So because we're about to, last week we went over the threshold from book four to book five. Book four was the book of maturation. And we're about to really start digging into book five, the book of consummation. The book of maturation, remember, that had the really Yahweh Melech. our God reigns and it was a maturation process to understand that God is always on his throne and he's a saving God and you need but seek him for salvation and that's that maturation process and now we're and then in book in Psalm 107 we that was threshold book and it really emphasized covenant faithfulness that has said Um, uh, that, that, um, and, um, that verse 43 of Psalm 107, that transition psalm, talks about that biblical wisdom is knowledge of the Lord and His ways. And when you understand the covenant faithfulness of the Lord, it results in saving faith. And the fruit of saving faith is obedience, and that God is good, and that you are to be good and obedient servant to that saving God, that saving King. And one other part of it has always been through here that creation, God is a God of created order, and created order produces life. Rebellion against that chaos produces, or rebellion against that created order, evil creates strife, chaos, and all the rest. And what the Book of Consummation is going to do, it's going to be a praise to God, but There's really, in a sense, something missing in that book of maturation. And that's what we're really going to concentrate and start pointing at today, is how is God going to conquer that rebellion, that chaos? How is he going to produce life in his people? And what's kind of missing is the messianic element. And that's really what Book 107 transitions from the Book of Maturation into the Book of Consummation. And then if you look at your outline, this is only the first, basically, half of Book 5. You're going to get another page, which is the second half of Book 5. But look at your order here. So Psalm 107 is an introductory psalm. That's that transition. And now today we're going to be in three books. Three books of David, which is a Davidic triad. And it builds up to Psalm 110, which is a focal messianic song. You see that at the bottom? And this Davidic triad, all songs written by David, builds up to, we need a Messiah, we need a Savior. Somebody's got to save us from this rebellion against God's creation and God the King, and we need order. Who's going to do that? and there are hints of that. And then, next week, the Lord willing, we're going to really get into the poetic pyramid of Psalm 111 through 117. And you see I have that pyramid annotated at the bottom there. Psalm 114 is the apex of that pyramid. But we're going to walk up the pyramid, walk down the pyramid, and that is the first grouping of where each Somewhere in the book of that pyramid, the words are either beginning or end with, hallelujah, praise the Lord. Praise the Lord, hallelujah. And then look what comes right after that. It's bookended by two, what I would call, electric messianic psalms, where it really points to, we need a savior. And then the last book of this first half is a Torah psalm. Psalm 119, that long, long psalm, the longest book of the Bible, which talks about God's law and loving God's law. That's where we are. That's where we're going. And so today we're going to dig into this Davidic triad, which ends with a focal messianic psalm in preparation for the first hallelujah pyramid. Everybody with me? OK. Psalm 108. Now again, in this Davidic triad, all these psalms are written by David. You see it starts with a psalm, a psalm of David. And each psalm reflects a higher expectation of messianic redemptive expectation and the revelation of that messianic deliverance. in this Book of Consummation, Book 5. So this really builds up to Psalm 110, which is really an electric, almost like a cornerstone psalm of the entire Book of Psalms. and again this is all laid out just to take a step back by this Ezra type figure right after the release of exile of the Jews from Babylon. And they're going back to Jerusalem to build the walls in God's city, Jerusalem. And it's just amazing to me, the more I dig into this, like wow, these scribes or this scribe really understood what he was doing. He really built a masterpiece of messianic expectation. Yeah. Sure. Sure. No, I think that's a very easy assumption to make. I mean, the books are inspired, but also the layout is inspired. And, and that's what I want to, that's what was so cool about reading this book by O. Palmer Roberts. And it was like, Wow, there's even a method to this, because, again, when we encounter the Psalms in our worship, it's rifle shot. It's this little section, this little section. And we don't read it as a theological treatise. It's like, there's a method, and if you say method to madness, there's a method to this gloriousness. It's just, wow, you start seeing these explosions of, wow, this really is put together. Okay, that's why I'm sorry I get excited, but that's what's really cool. Yeah, this is different, but it's an entire in and of itself book. Right, okay. So, who's Messiah? Again, Messiah is a son of David. who is to defeat the enemies of God and God's people. When that happens, Yahweh can be worshipped completely and fully by His people. Hallelujah! Praise the Lord, because they've been delivered. The Book of Consummation. So this is a Davidic triad, but really a better title would be a Messianic triad, because this is a triad written by David about his expectation of a Messiah. So Psalm 108, that's titled in my Bible, not by inspiration necessarily, but by people that write this, publish this book, it says, Assurance of God's Victory Over Enemies. And Psalm 108 is really just an amalgamation of two different psalms. It's Psalm 57 and Psalm 60. verses one through five are Psalm 57. So in Psalm 108, verses one through five are Psalm 57. Verses, yeah, seven through 11. So it omits verses 1 through 6 when David is writing about his agonizing struggle with his enemies. Specifically, when David writes Psalm 57, he's hiding in a cave from King Saul, who wants to kill him. And when this psalm is put together, it omits that part, and then it starts in, basically, word for word, Psalm 57, verses 7 through 11. and then verses 6 to 13 of Psalm 108. The rest of the psalm is Psalm 60, verses 5 to 12. Again, this is a Davidic psalm. This was written by David. And Psalm 60 omits then verses 1 to 4. And verses 1 to 4, David is talking about his struggles as his army is at war with the Edomites. Edomites were the sons of Esau, always, in a sense, mortal enemies with the sons of Jacob, the Israelites. OK? And Psalm 60 is a psalm of a prayer of David for God to deliver victory as he's under the gun from the Edomites. Victory is doubtful without God's help. And this is really appropriate for a post-exilic psalm, a psalm amalgamated after the exile because Edom was always oppressed and abused Judah when they were under the gun from the Babylonians. They were like, the heck with you guys. We hope you get defeated. And so at the time of Judah's fall to the Babylonians, the Edomites were just like, and so this is appropriate to be in a post-exilic psalm, even though it was written by David when he was at war with the Edomites. Capisce? Get it? Okay. So, Psalm 108. Again, this is a book, and both of those books, Psalm 57 and Psalm 60, are from Book 2 with the Book of Communication, that peoples of other nations should recognize that the defeat at the hands of Elohim, God, and His Anointed One, is inevitable. You can't defeat God, He's the king of the universe, so you need to turn to Him. That was book two, the book of communication, the book of evangelism to other nations that we worship the God who saves, and you can't beat Him, you need to turn to Him. So this is an amalgamation of those books. So let's start reading the psalm. God, my heart is steadfast, And why is this heart steadfast? Look down to verse 4. For your mercy is great above the heavens, and your truth reaches to the clouds. So David writes, my heart is fixed and unmoving. Steadfast right there just means it's fixed and unmoving. When you read the Hebrew, it's like a peg nailed into a wall that you can't move. That's the Hebrew version of steadfast. So my heart is steadfast. It can't be moved. I will sing and give praise, even with my glory. Awake, lute and harp, I will wake in the dawn. I will praise you, O Lord, among the peoples, and I will sing praises to you among the nations. For your mercy, read Chesed, for your lovingkindness, your covenant faithfulness. For your mercy is great above the heavens. There's the gospel message. God is merciful for those who turn to him. And your truth, your law, reaches to the clouds. So you have gospel and you have law. It's always in that order. The indicative precedes the imperative. God is a saving God. The imperative is then to follow the law, follow God's law, follow his goodness. for your mercy is great above the heavens gospel and your truth reaches to the clouds truth verse five be exalted oh god above the heavens and your glory above all the earth and that's the section from psalm fifty seven so david is confident that God will save him and he'll live by God's truth. Okay, verses two and three, the psalmist will sing and make melody with all his being. He'll worship, he'll give thanks, not just amongst his peoples, but among all peoples, the nations. And God is more, in verse four, God is more than just steadfast. His love and faithfulness reach as high as the sky is, or heavens are, above the earth. It's infinite, because God is faithful. And the psalmist David is full of faith and follows his truth. What did Jesus say? My meat and drink is to do the will of my Father in heaven. Jesus was all about that, wasn't he? That's what a follower of God does. My meat and drink is to do the will of my Father in heaven. Verse five, because God is faithful, indeed faithful to save, he is to be exalted above the heavens to infinity, and his glory is above all the earth. Worship. So now the section of Psalm 60. That's verses six to twelve. Verse six is an appeal to God to save his people. Why? That your beloved, your people, may be delivered. Save with your right hand and hear me. God's right hand is always mighty to save, isn't he? Who sits at God's right hand? The Messiah. The Messiah. So that's another aspect of God's right hand. It's powerful, but who's the saving agent, so to speak? The Messiah. It's almost like an echo or an appeal to God's saving right hand, but there needs to be an agent to that, doesn't there? Somehow that has to happen. Now verses 7 to 11 are a recitation of God's promises to vanquish Israel's enemies. God has spoken in His holiness, verse 7, I will rejoice because God God will divide Shechem and measure out the valley of Sukkoth. Gilead is mine. Manasseh is mine. Ephraim is also the helmet for my head. These are all the northern tribes of Israel that were defeated by the Assyrians in 722. But God is going to reclaim those, okay, because that's still his promised land and his promised peoples. Judah is my lawgiver. Moab is my wash pad. Over Edom, I will cast my shoe. What's the greatest insult you can give to a Middle Eastern person? Show them the bottom of your shoe because that's where the dirt is. Okay? So Edom has a special curse there by the psalmist and by the Lord because Edom's bad news that those are Edomites. Those are Esau's offspring. And over Philistia, Philistines, I will triumph. Who will bring me into the strong city? Who will lead me to Edom? Is it not you, O God, who cast us off? And you, O God, who did not go out with our armies? Give us help from trouble, for the help of man is useless. See, man's ways can't save us, can they? Because man's sinful. So that always brings chaos and disorder. It can't be man that saves us. Through God we will do valiantly, for it is He who shall tread down our enemies. Again, they're looking to God to save them. With God we will be victors valiant. Messiah looks to God to deliver victory, doesn't he? Through God we will do valiantly, for it is He who will tread down our enemies. So the Messiah is looking to God for victory. But again, we need an agent to do that. We need a Messiah. Psalm 109. Psalm 109 is an imprecatory psalm. What's an imprecatory psalm, Jeff? Very good. I knew you would have the answer. Somehow I knew you would have the answer. So imprecation is praying or calling down curses on one's enemies. But there's a problem, isn't there? Aren't followers of Christ supposed to do that? Aren't we commanded to pray for our enemies? But we need to understand the vein that an imprecatory psalm is written, and how that vein appears in scripture. An imprecatory psalms are from David, and in the psalms David is writing as king of God's people. He is God's anointed ruler, his Messiah. Okay? And the attacks on David are then attacks on God, God's kingdom, and God's people, and God's righteousness. So the curses do not flow from a feeling of resentment for personal wrongs or hurts. Okay? Instead, they're a prayer for God to deliver his people from that chaos, from that misery, from those enemies of God. Okay? a valid request by God's Messiah for God to deliver his people. suppress the leaders. So your point is, for those listening on tape, is that even our pastor prayed for an instance where people who were being oppressed, Christians who were being oppressed by their leaders, the prayer was for those oppressed people but also for their leaders to be judged. Right. For God to save them by suppressing the leaders in some way. Right. So David again leaves vindication and judgment in the hands of God. Romans 12 verse 9 even says, It is mine to avenge, says the Lord, I will repay. So it's God's job to judge, but we can pray for God's will to be done. So really, the theme of this Psalm 109 is of a Messiah standing before a corrupt court. And he's in distress because he's falsely accused of a crime. And think about John 7, verse 7. Well, let's look at that. Let's turn to John 7, 7, where the Messiah reminds his followers, John 7, 7, The world cannot hate you, but it hates me, because I testify of it, that its works are evil. And then he fleshes that more in John 15, verse 8. Excuse me, John 15, verse 18. John 15, verse 18, if the world hates you, you know that it hated me before it hated you. And here's the Messiah saying, you're going to be hated, but they hate you because you follow me. And the world hates me because I'm about making order out of chaos. So that's what Psalm 109 is, is this imprecatory psalm. Verses 1 and 2. It's an appeal to God for salvation and deliverance from wicked and deceitful people. Do not keep silent, O God, of my praise, for of the mouth of the wicked and the mouth of the deceitful have opened against me. For the mouth of the wicked and the mouth of the deceitful have opened up against me. They have spoken against me with a lying tongue. They have also surrounded me with words of hatred and fought against me without a cause. In return for my love, they are my accusers." So somehow he had a relationship with his accusers. He loved them, but they were turning on him, and they're falsely accusing him. but I give myself to prayers, thus they have rewarded me evil for good and hatred for my love. Verse 6 Set a wicked man over him and let an accuser stand at his right hand. The Hebrew word for accuser there is Satan because Satan is the accuser. When he is judged, let him be found guilty, and let his prayer become sin. So here's all these imprecatory statements against these people. And that word accuser is used again in verse 20 of this psalm. Let this be the Lord's reward to my accusers, and to those who speak evil against my person. And again in verse 29. Let my accusers be closed with shame, and let them cover themselves with their own disgrace as with a mantle. and a mantle is a cloak around your shoulders. So all the imprecations are verses 6 through verse 20, where he's reciting how he's being wronged by these false accusers. But the psalm turns at verse 21. But you, O God, the Lord, the Adonai, but you, O God, the Lord, the Adonai, deal with me for your name's sake, because your chesed is good. Deliver me. So save me. Why? Not just to save me, but save me for your name's sake, because I belong to you. I'm your servant. Remind me again of Adonai when the Lord Yeah, that's man's innate knowledge of God, that there is a God and he's this big powerful force. Okay? Lord Adonai is one who's above me in a hierarchy, is the best way I can describe it. And we're going to get into that a lot more in a later psalm, Psalm 110. Okay? And again, in Psalm 118 especially. Okay? keep coming back folks, that's right. That's right. Yeah, so Adonai is really like a master. That's the, okay. No, he used my Elohim, my Elohim, my God, my God, my Elohim, my Elohim. Why have you forsaken me? This all powerful force, so to speak. Huh? maybe i'd yeah and and and okay and it's just and you know i know that that's for sure without studying it okay is my god my god and maybe it was my lord my lord that could be we'll investigate it okay so i can't give you a perfect answer right now okay that's right that's right okay Because your covenant love is good, deliver me. Because your mercy is good, deliver me. And then let's jump down to verse 26 because it's in that same vein. Help me, O Lord my God, O save me according to your has said, your covenant love, that they may know that this is your hand, that you, O Lord, have done it. So this Messiah is under the gun and he's praying for God to deliver him not based on the Messiah's worth, but on the Lord's holy name and His covenant promises, that He promises to deliver His people. So the Messiah is even going to be delivered because of God's saving love. And the Messiah, as God's perfect servant, turns to God and looks for deliverance from Him. And why? Not so that just Messiah is saved, but so that God gets the glory, so that His name is known as a saving God. Verse 28, Let them curse, but you bless. When they arise, let them be ashamed. But let your servants rejoice. Or let your servant, excuse me, let Messiah, let your servant rejoice. Let my accusers be clothed with shame, and let them cover themselves with their own disgrace as with a mantle. And what's the result? Verse 30, the response to deliverance? Worship. The response of the Messiah as he's rescued is worship. I will greatly praise the Lord with my mouth. Yes, I will praise him among the multitudes for he shall stand at the right hand of the poor to save him from those who condemn him. So there's confidence by the Messiah in rescue, in deliverance. And he sings the praise even before the deliverance is accomplished. He trusts so much that it's going to happen that the praise starts even before he's delivered. And why is he confident in rescue? Because of who Yahweh is, who the Lord is. and because he knows who he is, he's the Lord's anointed, so he knows he's going to be rescued. And again, verse 31, just again, for he, the Messiah, shall stand That's an active thing to do, to stand. And he'll stand at the hand of the needy one. And Yahweh, with his mighty right hand, who's strong to save, stands at the Messiah's right hand to rescue. Comments on that? We're doing good on time here, now we get to the highlight of the day, Psalm 110. This focal messianic psalm. Psalm 110, again it bookends the pyramid we're going to start next week. It's the beginning of the bookend, it kind of leads us into this pyramid. But Psalm 110, this focal messianic psalm, is the most quoted in the New Testament. The title in my Bible says, The Announcement of the Messiah's Reign. And that's really quite electric. It's an announcement of the Messiah's reign. And again, this is the post-exilic arrangement of these Psalms. And this is the messianic expectation of Messiah to come to deliver God's people. So verse 1, here we go, Michael. Yahweh said to my Adonai, sit at my right hand. So David, the author of this psalm, is citing God's words in which God tells another person who is greater than David because David calls him my Adonai, or my Lord, my master, okay, to sit at God's right hand and make that person's enemies, and I didn't read the whole verse, excuse me, because it flips to the next page. So Yahweh said to my Adonai, sit at my right hand till I make your enemies your footstool. So David the author is citing God's words in which God tells another person who's greater than David David's Adonai, or Lord, to sit at God's right hand and make that person's enemies a footstool at that person's feet. So in Hebrew culture, every son is subservient to his father. So it's always looked upon as, in a sense, a lesser person. So the father rules the son. So here David is writing about a son who is to become his master. That's not how things go in Hebrew. So, really, and we're going to flesh this out more and more, but the point is that logically that person, that master, that Adonai, can only be a divine person, a son of God, a sovereign ruler, a Messiah, an anointed one. Jesus quotes this psalm in a riddle to scribes and pharisees who have been quizzing him about his identity. And that riddle, that quiz that Jesus gives the scribes, is found in all three synoptic gospels. Matthew 22, verses 1-45, Mark 12, verses 35-37, and Luke 20, verses 41-44. So did you think this psalm was a big deal? Yes. And to recite what happens in all those synoptic Gospels, Jesus is asking, so what, Jesus, what do you think about the Messiah? Whose son is he? And the scribes and Pharisees give the easy answer, well, he's going to be a son of David. And Jesus' riddle then is, how is it then that David speaking by the Spirit, calls him Adonai. For David says, beginning speaking in Hebrews, Yahweh said to my Adonai, sit at my right hand until I make your enemies a footstool for your feet. If David then calls his son Adonai, how could he be his son? So if David calls his natural physical descendant, the Messiah, his master, his Adonai, it has to be because the Messiah to come would somehow be greater than David was. The only way this would happen is if the Messiah was more than a mere man. The Messiah would have to be divine, that is, God. So the answer to the question, what do you think about the Messiah, whose son is he, must therefore be that he's both the physical son of David and the son of God. Paul writes, and Paul cites this in Romans 1, verses 3 and 4. Paul writes, his son, who was descended from David, that's the physical aspect, according to the flesh. Paul points that right out. He says, this son is a physical descendant of David, but he's declared to be the son of God by the power of the resurrection. So Paul identifies Jesus as both a physical man, son of man, a son of David, but also a messianic son of God. And that Son of God aspect of Jesus was given the stamp of approval when Jesus rose from the grave and was resurrected. Because God cannot die. Because God is perfectly righteous. And a perfectly righteous being cannot die. Physically, Jesus died, okay? But spiritually, he died a spiritual death because he was separated from his father when the wrath of God was poured upon him, but that son of God can never die as we know death physically. It is as the scripture says. Peter even talks about this in Acts verse 22, excuse me, Acts 2. We'll turn there. Acts 2, verse 36-38. And this is Peter's sermon to the men in Jerusalem. Okay, and he gives him the, it's a huge, it's the most well-known sermon that Peter ever gives, okay. But verse 36, Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Adonai and Messiah. He's the master of all, and he's the Messiah okay now when they heard this they were cut to the heart and said to Peter and the rest of the apostles men and brethren what shall we do and Peter said to them repent and let every one of you be baptized in the name of Jesus Christ for the remission of sins and you shall receive the gift of the Holy Spirit Peter saying that Jesus was both Lord Adonai and the Messiah he was both a man and the Son of God. Back to Psalm 110, verse 2. The Lord shall send the rod of your strength out of Zion. Now what's the rod of your strength? That's the scepter of David. The ruler has the rod of strength, the scepter. The Lord shall send the scepter out of Zion. Rule in the midst of your enemies. Here's another phrase. Okay, so what king, name a king in history that's ruled in the midst of his enemies. What king goes and lives right in the middle of the enemy camp and rules from there? Nobody. No earthly king goes and sits in the middle of the camp of his enemies and rules from there. So this is another phrase that is saying that Messiah is God. OK, this Messiah to come is a god. If the psalm was about a mere earthly king, it would never speak of ruling in the midst of enemies. This is not how earthly kings rule. Here's a king who does rule in the midst of his enemies. This can only mean that Messiah's reign is a spiritual rule that infiltrates the hostile powers of this world in a nearly invisible fashion. Again, the spiritual aspect of deriving order out of chaos. Because Jesus comes and lives in a sinful world. Verse three, your people shall be volunteers. Those who enlist in the Messiah's service do so willingly. It's the church. In the day of your power and the beauty of holiness from the womb of the morning you have the due of your youth. Yahweh has sworn and will not relent. You are a priest forever according to the order of Melchizedek. and Melchizedek was the ruler that encountered Abraham, and Melchizedek was both a king and a priest. So right here, David is writing about a Messiah to come who is going to be like the King of Peace, like Melchizedek, who is the King of Salem, the King of Jerusalem, who is both a king, and that's referenced in verse 2, He'll have the rod of your strength, He'll have a scepter, So he'll be both a king, from verse 2, and in verse 4, he'll be a priest forever. So this Messiah is going to be both a king, verse 2, and a priest, verse 4. Now this is uniquely suited for post-exilic thought. because there's no king and no temple. People may expect a day where their king would come and also be a priest because there's no temple. A king-slash-priest, the son of God the Father, could answer all the people's needs. A similar combination of offices and this similar thought is by the post-exilic prophet, Zachariah. Turn to Zachariah, chapter 6. Now I've got to find Zechariah. It's way towards the back. It's just before Malachi. Zechariah 6. Are you with me? Zechariah 6, verse 12 to 13. Here's this post-exilic prophet who's in the time of Ezra and Nehemiah as the people are coming back to rebuild Jerusalem, Jerusalem which has been sacked and it has no temple and no king. And Zechariah says in verse 12, Then speak to him, saying, Thus the Lord of the host, saying, Behold the man whose name is the branch. From his place he shall branch out, and shall build the temple of the Lord. Yes, he shall build the temple of the Lord. He shall bear the glory, and shall sit and rule on his throne, and he shall be a priest on his throne. So you have a dual office, you have a priest and a king, a king who is also a priest. And the council of peace shall be between them both. This king is going to rule in a peaceful way because he's gonna be both king and priest and he's gonna bring that peace between people and this holy God. And Zachariah is really pointing to the sonship that God the Father described that this son of David, because God says this son promised in 2 Samuel 7 verse 14 is going to be a son of David, and it finds its consummate relationship in this post-exilic prophecy of Zachariah, that he's going to be both a king and a son of David, a son of God, a priest. Okay, you see how it all comes together here? Verses 5-7 talk about the judicial reign of Messiah. That this Messiah is going to come and judge the wicked, but he's also going to come and judge the righteous. When he judges the righteous, because they're righteous, he just rules them. They don't need, in a sense, to be judged. They will be judged, but they're judged righteous. And then they live under this leadership of this Messiah King. That's verses 5 to 7. The Lord is at your right hand. He shall execute kings in the day of his wrath. That's the judgment of the wicked. He shall judge among the nations. He shall find the places with dead bodies. He shall execute the heads of many countries. He shall drink of the brook by the wayside. Therefore, he shall lift up his head. And that's a picture of the Messiah's rule. questions, comments. Here's a focal messianic psalm that really gives a picture that this Messiah, and David's writing this remember, is going to be a greater son of David, he's going to be a son of God, and he's going to be a king and a priest. And it relates to a post-exilic prophet, Zechariah, who talks about a king who's going to be also a priest in a time when there's no temple and no king. Somehow that has to happen. So you understand how this expectation, this messianic expectation, he's setting the table here. Because when Messiah comes, the people are going to be made righteous and they're going to be able to sing hallelujah praise Yahweh because of who God is and who he sent to redeem his people. And that's the pyramid we're going to talk about next week. You see how this is setting the table? So how we came from this transition, from this maturation phase, God is King, but now we've got three Davidic Psalms that are setting the table for how God's people are going to be made righteous and how the wicked are going to be defeated. Hallelujah for the Lord God omnipotent reigneth. Questions? Comments? I only went five minutes over. Let's pray. Our Father and our God, we thank you so much for this word that you've given us. We ask that it would inspire us and be an inspiration that would be breathed into us that we might just become so overwhelmed with how you are a saving God and that you sent Jesus the Messiah to save us, your people, and that we would be so grateful that we would be living lives of hallelujah, that we would be living lives of looking to live Torah, that we would live according to your law and your precepts, that we would Do it not as a way to be saved, but as a way to show our thankfulness for your salvation, that we would look and seek to be your people. So now as we recess and go to worship with the saints here in the next few minutes, that you would bless that worship, that we'd be able to sing and pray and sing praises of hallelujah. In Jesus' name we pray, amen.