I invite you to take your Bibles this morning and turn to the prophet Isaiah. Isaiah began to prophesy somewhere around 740 BC. That was some 20 some years before the invasion of Assyria that conquered and destroyed the northern kingdom of Israel in 722. It's thought that he may have been martyred under the reign of the wicked King Manasseh, perhaps in the 680s. And so when Isaiah speaks, we're to recognize a certain depth to his audience. He's speaking not only to the Israel of his day, those in the Northern Kingdom who are about to face the Assyrian onslaught, but he also has in view those in the Southern Kingdom who then later, will be exiled by the invasion of Babylon, which occurs sometime after he's dead. The exile began around 605 and concluded after three waves at around 586 BC. And he's speaking to that generation and then to those who will be exiled as the remnant of God's people. He even goes so far as to identify the name of the Persian king who will be involved in allowing the exiles to return back to the land, Cyrus. As we'll see this morning, he also has other audience in view because as he speaks to these before him, he speaks down the corridor of time and addresses us this morning. and also addresses the people of God as they're envisioned in their glorified state in the age to come. Now Isaiah is speaking in the context of the old covenant theocracy. He addresses the kings, he addresses the priests, he addresses the people. And he indicts them for extensive disobedience to the word of God. They're putting their hopes upon political powers and nation states. They're serving the gods and the idols of the pagans. Their culture is characterized by injustice and immorality. And in the midst of all of that, they're pretending to worship the Lord. So Isaiah warns them of judgment. There's an impending conquest that looms in the immediate horizon before them, but he looks beyond that and speaks of an eschatological or an ultimate judgment and calls those who will hear him. to repentance and faith, promising that Yahweh is faithful to his covenant commitment, that he is determined nonetheless to reveal himself in his mercy by saving a remnant of his people, and that in conjunction with the work of this promised Davidic king, this Messiah, this servant of the Lord, who is increasingly profiled in Isaiah's prophecy, who particularly we know In the profile of chapter 53, you remember that wonderful prophecy of the suffering of the servant of the Lord by who shed blood, his people are redeemed. In the midst of all of these themes of judgment, salvation, the profile of this coming one begins to emerge. If you just dip in by way of extended introduction to chapter 7 and verse 14, the Lord himself will give you a sign. Behold, a virgin will be with child, and bear a son, and his name will be called Emmanuel. Here is God with us. The Promised One is coming in chapter 9. Again, another familiar text, no doubt, in the first verses of chapter 9, where the light shines there in the regions of Galilee. And again, the Son that is coming who will be born in verse 6. The Son who was given to us, the government will rest on his shoulders. His name will be Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. There will be no end to the increase of his government or of peace on the throne of David and over his kingdom to establish it, to uphold it with justice and righteousness from then on and forevermore. The zeal of the Lord of hosts will accomplish this. in the midst of these wonderful prophecies, the audience to whom Isaiah is speaking is persisting in their rebellion. Assyria will be used as a rod of God's discipline upon them, and then the Assyrians themselves will be judged for their idolatry and their sin. In the midst of this enactment of God's judgment in chapter 10, we read again this remnant, verse 20, that will be rescued. The foreseeing of this rescued remnant begins a certain theme that is found in the prophets. It's often called the theme of the second exodus. You see, in order to describe the return of the exiles, the original exodus from Egypt to the promised land serves as a paradigm. The only way that we can describe our salvation is in the way in which God has revealed his grace to us. And so future deliverances are described in terms of the experience of past deliverances. And so we have this promise of what is often called a second exodus. But then when we come to chapter 11, once again, here is the profile of this Emmanuel figure, this Davidic, this branch from the stem of Jesse. In verse 2, the spirit of the Lord will rest on him, the spirit of wisdom, understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of the Lord. He will delight in the fear of the Lord and he will not judge by what his eyes see nor make a decision by what his ears hear. And we continue to read this profile and we recognize this is the spirit anointed Messiah who we know in the pages of the New Testament to be none other than Christ Jesus. And as we read on through chapter 11 of Isaiah, we see in conjunction with the coming of this spirit endowed one, the world seems to change and the curse is gone. And the lion is lying down with the lamb. And children are playing with serpents. And notice in verse 9, the earth will be full of the knowledge of the Lord as the waters cover the sea. And in that day, verse 10, the nations will resort to the root of Jesse. That's the one who was profiled in chapter 11, verse 1. who will stand as a signal for the peoples and a resting place will be glorious. Here is Isaiah looking and saying, this is the final destination of the people of God, to enter into the rest of God, that Sabbath rest of God that will be glorious. And then verse 11, down again to verse 16, once again, the motif of the remnant comes in. You see there, verse 11, the remnant of his people will remain, and then again, verse 16, that the remnant once again is mentioned. Isaiah sees these events that are about to transpire, but these events that are about to transpire become then pictures of what God will continue to do in the outworking of his saving purposes for his people, because we too anticipate an exodus event. We too anticipate being gathered and brought together that we might enter into that promise of the new heavens and the new earth. Well, all of that brings us, by way of setting in the context, chapter 12, which will be the focus of both this morning and this evening's worship. This is a conclusion, a psalm, and also a prophecy. that concludes what some scholars call the Book of Emmanuel that consists of chapter 7 to chapter 12, where Emmanuel is introduced and then repeatedly profiled. So this is a psalm that concludes this section. In chapter 13, Isaiah is going to start talking to the nations roundabout, and he's going to be God's voice of warning and judgment to Babylon and then to other nations roundabout. But as this section of Isaiah comes to a conclusion, he brings us to a place of tremendous blessing and of thanksgiving. And of course, that's why we're on the text, because Thursday is Thanksgiving. This passage speaks, I hope that you'll see, specifically to us. Then you will say on that day, I will give thanks to you, O Lord, for although you were angry with me, your anger is turned away, and you comfort me. Behold, God is my salvation. I will trust and not be afraid, for the Lord God is my strength and song, and he has become my salvation. Therefore, you will joyously draw water from the springs of salvation. And in that day you will say, give thanks to the Lord, call on His name, make known His deeds among the peoples, make them remember that His name is exalted. Praise the Lord in song, for He has done excellent things. Let this be known throughout the earth. Cry aloud and shout for joy, O inhabitant of Zion, for great in your midst. is the Holy One of Israel. I propose this morning to deal with the first three verses, a prophecy of our thankful worship, and then this evening, God willing, the last three verses, a prophecy of our thankful witness. I want to ask four questions of the text this morning, and the first is this, who gives thankful worship? we see in verse one of chapter 12, then you will say on that day, I will give thanks to you, O Lord. Who is the you? You will say on that day, I will give thanks. Well, certainly this is the immediate audience to which Isaiah speaks, those who are hearing and those who are believing. in Isaiah's prophecy, but it's interesting that the grammar uses a second person singular. An individual is addressed as it were here. In verse six, we see him described as the inhabitant of Zion. The individual is addressed, but the individual is found as a member of the community. The individuals worship. is in solidarity and blends with the community of that believing remnant. And the individual that comes to mind is the one that has just been spoken of repeatedly in the preceding chapters. The one who represents this remnant, even the branch, the root of Jesse, the Davidic King, and all of those who are associated with him, that believing remnant that both of whom are profiled there in chapter 11. And Isaiah tells these believers when it is that they will be giving their thanksgiving, which is their worship, because worship is essentially thanksgiving. And he says that they will do that, note, on that day. Well, on that day is the phrase that divides this little psalm into two parts. On that day, verse one, is when you'll give thankful worship. On that day, verse four, is when you will give thankful witness. Well, what day are you talking about? Well, we jump back to chapter 11, verse 10. Then, in that day, the nations will resort to the root of Jesse, who will stand as a signal for the peoples, and his resting place will be glorious. This is a day that Isaiah sees in the future. an ultimate day of ultimate salvation, a day in which The nations and the peoples, the Jews and the Gentiles will resort or seek, rely upon the root of Jesse, who is none other than this Davidic king, who will be raised up as a sign, as it were, as a flag that flies in victory, signaling that he has brought the people of God into the glorious resting place of God, into that eternal temple, the dwelling place of God with his people, that which yet is held before us at the return of Christ and in the resurrection. Now you will say in that day, in that day, when this standard, the messianic standard is raised and the nations are resorting to him, those who are alive in that day, Isaiah says, this is what you will say. Brethren, we're in this text. We're in this text. The new covenant people of God are prophesied of because the suffering servant of Isaiah, the Emmanuel, he has come and has accomplished these saving blessings for us. And this voice that comes to us now from near 3,000 years ago comes out of the text and says, you, You here today, you who are joined to the Messiah, you are being prophesied of. I recently heard of a ancient ship that was discovered on the floor of the Black Sea. And the ship was from 300 BC. And they discovered a chest inside of this book that had been astonishingly preserved and there were documents and letters inside of this thing. And one of them was addressed to Alan Dunn in Frenchtown. I was shocked. That'd be stunning, wouldn't it? Brethren, your Bible opened on your lap. A voice 3,000 years ago. is saying you. This is addressed to you. This is you that I'm speaking of. And you reading about yourself can do what has been prophesied. and engage in thankful worship because of the salvation that is yours in Christ Jesus. The Jewish historian Josephus tells us that when Cyrus, several hundred years later, a couple hundred years later, actually learned that Isaiah had used his name in this text, that kind of freaked him out. And he thought, Maybe this God of Israel has got something for me to do. And you know what? He did it because he was convinced that Isaiah was prophesying about him. Brethren, your thankful worship is what God has prophesied about you. Then you will say on that day, I will give thanks to the Lord. The second question, why do we give thankful worship? For although you were angry with me, your anger is turned away, and you comfort me. Behold, God is my salvation." Why do we give thankful worship? Notice, I will give thanks. The believer is expressing his or her faith individually, but it is a salvation that God that God gives to that remnant, to that people, who now are the corporate people of God and who, in their corporate worship, sound like a single person, if you will, with one accord, that you may, with one voice, glorify God and Father, the God and Father of our Lord Jesus Christ, in Romans 15 and six. I will give thanks. It comes from a root word that means to throw or to cast. In other words, I will project onto God my praise and my gratitude and acknowledgement of His grandeur. And notice, to you personally, not to an abstract doctrine, but to you, and a personal name, Lord Yahweh, the God who was revealed in conjunction with the Exodus, the God who rescued the sons of Abram from Egypt, who met Moses in the burning bush. This is the God who was repeatedly profiled in Isaiah as the only true and the only living God, the creator of heaven and earth. Indeed, this is the very God whom Isaiah was brought near to see in chapter 6 that was read previously in our worship. And he beheld him upon his glorious throne, and he coined a new name for him, the Holy One of Israel. This is the Lord God. Why is he to be thanked? Why? Well, basically, because of what we come to know in the New Testament as the doctrine of reconciliation. Paul describes it. See if you see the same things in Paul's words that you see in Isaiah's. much more than, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies, we were reconciled to God through the death of his son, much more, having been reconciled, we shall be saved by his life. And not only this, but we also exalt in God through our Lord Jesus Christ, through whom we have now received the reconciliation. Does that sound like what Isaiah is talking about when he says, for although you were angry with me, Your anger is turned away and you comfort me. Behold, God is my salvation. We give thanks because we've experienced a revelation of God's grace to us. We've known what it is to see the revelation of God and his anger toward us in sin. But now we experience in thankful worship the God who is our salvation, and He comes to reveal His grace and to comfort us. Now again, we've seen this in our study of scripture. This is an anthropopathism. This is describing God in human ways. God isn't changed here in some way. He's revealing himself. He is unchanging in his revelation towards sin. He is constant in his wrath towards sinners. and yet it pleases him in the purposes of his grace to reveal himself in kindness and salvation. So we should not think that somehow God's wrath has been changed and turned into love. No, God is unchangeable, immutable, turned away, is propitiated. God has provided the wherewithal whereby his wrath is propitiated, atoned. And the stunning thing is in verse two, look at this, Isaiah says, behold, God is my salvation. He has resolved his wrath against me himself. He has revealed his redemptive grace to me, like Isaiah. We find ourselves, woe is me, I'm a man of unclean lips. I live with a people of unclean lips. And something happens. And God moves and reveals his grace that comes to us from the altar of God. And we experience and know the provision of forgiveness. And it's that experience that lies behind thankful worship. You see, we are not our own salvation. is our salvation, the God revealed in the cross and resurrection of Jesus Christ. The Lord is our salvation. Isaiah wants you to hear that. Notice the word salvation begins and ends verse 2, and the word salvation ends in verse 3. And that's in that first half that concerns worship. Because brethren, the only people who give God thankful worship are those who experience and know his salvation, who know him as salvation. We're saved, not because God changes in some way, but because he doesn't change. Because he reveals himself in unchanging grace, even to a people who are not faithful. And yet because of his word and his character and his immutable holiness, he says, I am yet determined to reveal my kindness and grace, and for that, we who receive that salvation are to give thanks. What shall I render to the Lord for all of his benefits toward me? I shall lift up the cup of salvation. And call upon the name of the Lord, I shall pay my vows to the Lord, O may it be in the presence of all his people. Psalm 116, verse 12 and following. You comfort me. We hear the vocabulary of emotional soothing, consolation, appeasement of our grief, the relief of our hardship, and all of that is true. But we need to understand that God's comfort is not simply that which he works within our subjective feelings as though he gives to us a divine sedative of some kind. His comfort is what is communicated in that objective forgiveness, in that salvation that he alone has accomplished for us in Christ Jesus. That comfort is is all that is ours in Christ and all that is before us in the glory of the resurrection. The word comfort in the original is a vocabulary word that's actually related to the concept of Sabbath rest. It's the word that is announced repeatedly in the second half of Isaiah, where Isaiah 40 in verse one begins with, comfort, O comfort my people, says the Lord. It is the concern, that is satisfied in the experience of the remnant, in the believers who understand that God's purposes for their salvation is to bring them to experience his comfort, his Sabbath blessing. It's depicted in the return to the land and the building of the temple. It's seen in that day under the leadership of the Messiah And it's a comfort that is ultimately the consolation of our eternal salvation in the hope of the resurrection. And we're given a foretaste of that comfort. Who's the comforter? The Lord tells us. that he speaks of the Holy Spirit, our helper, the one who is given to us so that we might have a foretaste of the glories that are ours in Christ, the one who is transparent to the presence of Christ himself who is our salvation, the one who applies to us all of the blessings of his shed blood and the accomplishment of his atonement so that we know the comfort that is divine comfort given to us in Christ Jesus, given to us. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, the God of all comfort, who comforts us in all our afflictions so that we will be able to comfort those who are in any affliction with the comfort with which we ourselves have been comforted by God. For just as the sufferings of Christ are ours in abundance, so also our comfort is in abundance in Christ Jesus. He has comforted us in Christ and the accomplishment of Christ's reconciling work. In him, we have peace with God. And in him, we can experience the peace of God. And it's that comfort that we're to give to each other. It's that peace that we're to give to each other. It's the comfort that comes from the God who is our salvation. Regardless of our trials and tribulations and pains, there is comfort, and for that we give thanksgiving. The third question this morning, what do we experience in thankful worship? What do we experience in thankful worship? Behold, God is my salvation. I will trust and not be afraid, for the Lord God is my strength and song. He has become my salvation. Behold the Lord God, in verse 2. The Lord God, the true El, is Yahweh. Isaiah is piling up The titles and the names, he's echoing this God who he knows from that defining vision of chapter six. Notice in verse two, God is my salvation. It bookends the verse. This is what we are thankful for. Here is what our worship is. This is what we say because this is what we experience in knowing the God who is our salvation. The Lord himself is Yeshua. He is our salvation. That's the name Gabriel tells Mary to give to her child. You shall name his name Jesus. Why? Because he will save his people from their sins. And in that text, in Matthew, Gabriel actually quotes from Isaiah chapter 7 and verse 14, that a virgin will conceive and give birth to a son, and his name will be Emmanuel. The Lord himself Jesus, Emmanuel, Yeshua, He is our salvation. And we know how the Lord is our salvation in the New Covenant because He is revealed to us in the person and work of Jesus Christ. Isaiah knew that the Lord is our salvation. We have much greater light than him. But what is this experience that we share? It is the experience of salvation. And notice, the experience of salvation is seen as communion with the Lord himself. It's the experience of this covenantal fellowship with the Lord who speaks to us. And with our speech to the Lord, words are so crucial in your relationship with others. These are not words that characterized pagan worship. In Isaiah 29, 13, these people worship me in vain with their repetitions and their empty vocabulary, and they think for their many words they're going to be heard. They give me lip service by things learned by rote. while their hearts are far from me. Remember, Jesus picks that text up and speaks against the hard, dead worship of Pharisaical traditionalism. But words are very important, brethren, because the words express what's going on in the heart. And the reconciled heart cannot but express thankful worship. The reconciled heart. in worship rehearses and experiences the salvation of the reconciliation. Peace, vitality, and joyful singing, therefore, are aspects of this experience of thankful worship, this experience of salvation. What does it mean? What does it feel like to be saved? Well, the text tells us, I'll trust and I'll not be afraid. The Lord is my strength and my song. He has become my salvation. I'll trust and not be afraid. Salvation is experienced when faith displaces fear. Faith appropriates the Lord Himself as our salvation, and He calms the storms of our fears. Peace I leave with you. My peace I give to you. Not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful. when I am afraid, I will put my trust in you. Let the peace of Christ rule in your hearts, to which indeed you were called in one body, and be thankful. I will trust and not be afraid. The Lord is my strength. It's the word of power, life, the enablement to overcome. It's the word of resurrection vitality, brethren. It's the word of the God who is the living God, the God who is stronger than death. And it's this strength that Paul prays for us in Ephesians 3.16, that he would grant you according to the riches of his glory to be strengthened with power through his spirit in the inner man. And notice that all of this comes to expression in song, my song. My song, you will say to you, O Lord. This is not worship that's done secondhand by somebody else. This is not, I'll let this other guy do that worship stuff. No, this is my song as I give praise to God who is my salvation. In verse five again, praise the Lord in song. You see, brethren, we're word creatures. We're word creatures. And when we sing, we express a profound orientation of the heart. And so the scripture gives us songs to sing. In Deuteronomy 15, we're given the song of Moses. In Revelation 15, we're given the song of the lamb. Praise is seen as that which is shouted, that which is chanted, that which is sung. Through him then let us continually offer up sacrifice of praise to God that is the fruit of lips. that give thanks to his name. Hebrews chapter 11 verse 15. But I direct your attention to the book of Exodus, the introduction to the song of Moses on the occasion of the defeat of Pharaoh's army in the Red Sea in Exodus chapter 15. Reading from verse two. The Lord is my strength and song. He has become my salvation. This is my God, and I will praise Him, my Father's God, and I will extol Him. Leading on from the reading in Revelation 19 this morning, the Lord is a warrior. The Lord, Yahweh, is His name, Yeshua, Jesus, our Savior. It seems as though Isaiah could very well have had Exodus 15.2 in his mind when he wrote these very words. Who gives thankful worship? You do now. Why? Because of your salvation having been reconciled in Christ. What do you experience when you worship? You experience your salvation. Have you ever put that thought together? You experience your salvation. Your faith displaces your fears. You're strengthened with the supernatural power of the risen Christ who is present among us. Which brings us to my last question, what results from our thankful worship? And that is the therefore in verse three. Therefore, you will joyously draw water from the springs of salvation. Isaiah has in mind this returning remnant from distant lands, a second Exodus. His understanding in concepts, the paradigm of salvation is defined by the redemptive event of the Old Testament, which was in fact the Exodus. So when he's talking about God as his salvation, those are something of the categories which are available to him to understand what salvation is. And so when he's talking about drawing from the springs, drawing water from the springs of salvation, what comes to mind is God's supernatural provision for his people through the wilderness wanderings. The drawing of the water in the wilderness was part and parcel of God's life-giving provisions for his people, and giving them the privilege of his presence with them, building him a tent, a tabernacle, in which he was pleased to dwell. And as he provided that manna and that water, as he was with them, he protected, he guided them, as they gave themselves in the wilderness to two primary responsibilities, Uphold the worship of God and wage warfare. And God with you will be your provision for life and your protection in the midst of the strife. And water is an ancient analogy for life. It's a depiction of salvation, that salvation which is lived in union with the living God. Isaiah picks up on it later. Again, no doubt familiar words in Isaiah 55, verse one. Ho, everyone who thirsts, come to the waters. And you who have no money, come, buy, eat. Come, buy wine and milk without money, without cost. Why do you spend money for what is not bread and your wages for what does not satisfy? Listen carefully to me and eat what is good. and delight yourself in abundance, incline your ear to me. Listen, that you may live, you'll drink the water of life. What is that? Rather, who is that water? Who is the spring that gives to us this life, this water of life? Jesus says to the woman at the well, everyone who drinks of this water will thirst again. But whoever drinks of the water that I will give him shall never thirst, but the water that I will give him will become in him a water springing up to eternal life. Jesus is that spring who gives us his very spirit, the vitality of the third person of the Godhead, that water of life, that resurrection vitality. If indeed Isaiah has in mind this image of the wilderness people drawing from the springs of water, Paul makes it clear that we're to think of Christ. All drank of the same spiritual drink, for they were drinking from a spiritual rock who followed them, and the rock was Christ. In 1 Corinthians 10.4, in Christ, We can pray as David prayed. Our good shepherd makes us lie down in green pastures and he leads us beside still waters. This is the Christ who gives life, eternal life, because He is Himself our foundation. This is the Christ whose words we read in John 6, in verse 35, I am the bread of life. He who comes to me will not hunger, and he who believes in me will never thirst. And then later, truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourself. He who eats my flesh and drinks my blood has eternal life and I will raise him up on the last day. For my flesh is true food and my blood is true drink. He who eats my flesh and drinks my blood abides in me and I in him. As the living Father sent me, I live because of the Father. So he who eats me, he also will live because of me. This is the bread which came down out of heaven, not as the fathers ate and died. He who eats this bread will live forever. And you, on that day, the day of messianic fulfillment, you will draw from the springs of water. you will be nourished by the spiritual vigor in union with Jesus Christ. Well, brethren, as we look at these three verses from Isaiah 12, I want you to see by way of application that salvation, thanksgiving, and worship are vitally connected. Vitally connected. I underscore the word vital. Salvation, thanksgiving, and worship are vitally connected. Who worships? Those who are saved. What is worship? Thanksgiving for salvation. What is salvation? Jesus Christ. How do we experience and enjoy our salvation? In worship. vitally connected. Is Thanksgiving one of those holidays that is extensively celebrated in our day? Are we seeing the eclipse of something in our day? Should we be surprised? Can we really Expect to see unsaved, unconverted people being thankful? Engaging in worship? Not if we're correct in drawing the conclusion that salvation, thanksgiving, and worship are vitally connected. They're all connected. An increasingly secularized, godless population is increasingly embarrassed. Embarrassed by the idea that somewhere, at some point, some culture, some voice from the past told me I was supposed to be grateful for something. I would prophesy some of us might have some Awkward moments on Thursday with extended family and friends when we're here for Thanksgiving with extended family and friends who don't give thanks because they're not saved, because they don't worship. And it's going to be awkward. Let's all give thanks. Why is that? Because salvation, thanksgiving, and worship are vitally, vitally, vitally, vitally, vitally saved. My friends, the scripture's message is all about life. The scripture's message is all about life. It is a message that comes from the living God to a population of image bearers who are fallen through sin into death, and it is the message of life. and those who receive this message of life in Christ are given reason for thanks and admitted into the temple to celebrate the God who is their salvation in the privilege of worship. Secondly, worship determines how and why we live. The vitality of worship will be immediately effective in the vitality of the life that is lived. Gregory Beal, one of my favorite authors, I recommend you buy all that he read or wrote, read it. He's written a book entitled, We Become What We Worship. Very true, we become what we worship. Why is that? Because we, by definition, are image of God. We image the God we serve. And we become like that God. And the God that men serve prescribes how they're to become like that God. He gives to them a code of conduct. He gives to them an ethic. He gives to them a law, a command by which they are to conduct their lives. And he gives to them the prospect. If you become like this God that you're serving and follow these rules in order to become like the God that you're serving, these are the things that the God is gonna give to you. And so there's a hope and there's an eschatology. There's something for which one is living. Something to which one is directed. And so the Lord comes and says, I want you to be like me. Love God. and love your neighbor. And Mammon comes and says, oh, no, no, be like me, love yourself and love all your things. And the Lord comes and says, look, I've got a destiny for you, I've got a hope for you. Serve me and I'll give you the fulfillment of my promises and I'll bring you into the resurrection glory of that day. And Mammon says, seize the day. Live for today. Do what is the immediate. Gratify the momentary. Eat and drink, because tomorrow you die. We become what we worship. If our worship is vital, brethren, if it's living, if it's invigorating, If it's heartfelt, if it's real salvation we're celebrating, then as we'll see God willing this evening, we are not going to be content. Indeed, we're not going to be able to keep that to ourselves. We're going to talk about it. Our lives are going to be transformed by it because it is vital. It is living. And our worship determines how we live. We draw from the springs of life. And that not only is our present privilege, but it is also our future hope. For the lamb in the center of the throne will be their shepherd and will guide them to the springs of the water of life. And God will wipe every tear from their eyes. Amen.