The preaching of God's word then is in Zechariah chapter 9, and there it verses 9, 10, and 11. We considered last week how it was that the Lord should bring about judgment against the various enemies of God's people, though they themselves were weak. Yet God would raise up one mighty king to bring about destruction upon these fortified cities, which was fulfilled historically in Alexander the Great. And yet the Lord was pleased to protect his people, as likewise was done. And now there's a focus to a greater king. not this king of a great empire, but the king of Zion. So we read Zechariah 9, verses 9, 10, and 11. Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, thy king cometh unto thee. He is just, and having salvation, lowly, and riding upon an ass, and upon a colt, the foal of an ass. I will cut off the chariot from Ephraim and the horse from Jerusalem and the battle bow shall be cut off and he shall speak peace unto the heathen and his dominion shall be from sea even to sea and from the river even to the ends of the earth. As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Thus the word of God. The word that is brought before us was a word as intended for us today. So was it intended for Zachariah in his day to be a cause of great rejoicing. You see that quite simply in verse 9 at the beginning. Rejoice greatly, O daughter of Zion and O daughter of Jerusalem. And so this message that was brought by means of Zachariah to the Lord's people was meant to give them cause for rejoicing. Now, we know historically, as we've already seen the fulfillment of this in Christ Jesus, that this was something deferred in full execution for a few hundred years. And so the Lord's people in a present state of lowliness in the present state, even as is expressed, that they were in a pit as prisoners wherein is no water, such was their misery. Yet they had cause, even in such a moment, to rejoice greatly." Isn't that striking? The Lord doesn't say, wait to rejoice when such mercies are fulfilled, but he commands a present rejoicing because they shall be fulfilled. He demands and expects and gives cause for us, even now in the midst of troubles, to have a glad posture of heart and a rejoicing of soul because of what is here held before us. It's interesting, the world lost its mind when the economy started to shudder, when the nation was in some degree shut down, but the shameful thing was many Christians lost their mind. Many Christians began to feel all of their anxieties coming up. And very much as the Lord testifies in the scriptures, any trial, whether great or small, has a refining work upon his people. That like the ore of gold that is thrown into the fire and brings up the impurities, what happened over the past several months? Christians were brought face to face with anxiety. face-to-face with concerns. And as the Lord gave us the privilege of examining ourselves, and as we continue to do so, we see that much of this is rooted in our lust for comfort in this world, and for ourselves to be in control of all that's transpiring, and have our ducks in a row as our culture demands and as our own hearts desire. But what happens when the Lord causes something to strike directly against those idols of our hearts? And be quite sure these are idols. Though they are mercies of the Lord, we have disorderly set our affections upon these things and made them to be our gods, made them to be our cause of rejoicing, instead of the God who is the true God and our cause of rejoicing. When God starts to threaten or to make his action known of removing such comforts, it makes us to see something of ourselves, that we have too much longed for mere earthly blessings. Is this not a cause that the cause of rejoicing has in a large measure been little among us? That we are those who live by earthly blessing and frankly die by earthly removals. But here the Lord addresses his people who are experiencing still tremendous difficulty as the grand majority of God's people are still in Babylon under an oppressed state. And the few who have returned are facing a work that is well beyond their strength to perform in a place that is in a broken condition and with enemies surrounding them. And so then this message comes, rejoice greatly. Christian here is a wonder that they should be called to rejoice greatly. And you may think it is a wonder outdone by your circumstances that you should be called to rejoice greatly. But the same cause that they had to rejoice is given to us still today. There is absolute certainty of this truth, that you have caused this very moment to be filled with glad rejoicing. Not because of your earthly condition, though there may be many mercies there, there may also be many things that are missing. You have great cause to rejoice, not because of the certainty of this nation doing this, that, or the other, the economy turning around, your job situation improving, your domestic situation getting better. All of that, your health included, may indeed be awaiting a time when they shall devolve into further difficulty. And yet I'm so bold as to declare in the name of Christ Jesus, you lose no reason in the least to rejoice greatly, because here we see that the cause of our lasting rejoicing rests in the person and work of the Lord Jesus Christ. And it is a testimony to us when that is, as it were, challenged, that we have reached too much onto something else to be the source of our joy. Here, the Lord addresses His people and calls them to rejoice greatly because of the king notice that comes unto them. And of what he is, verse nine, and of what he shall do, verse 10, and how he shall do it, verse 11. It may seem audacious to say that you have cause of rejoicing in the darkest of times. You do have cause for weeping. These things mysteriously can co-mingle and exist together. But here we focus upon the cause of rejoicing which rests exclusively in the king of Zion. To help us then to see this call, consider three things regarding the king. First, his description. Secondly, his dominion. And thirdly, his deliverance. His description, his dominion, and his deliverance, all which understood will cause the heart of grace to rise up in glad rejoicing, because of this king. So notice then firstly the description of this king. Now this may seem just a restatement of what king is, but we note firstly that he seemed to be as royal. He is called thy king. And you'll notice this word king is a generic term referring to those who rule, those who have authority, the highest in a society. And so to a king, there is no equal. A true king is the highest office of that given society. And so here, notice it is the king of Zion. It is the king of the Lord's people. And this we sang of earlier when we sang in Psalm 110 of this king, which is the king of David. It was a question of Christ to his detractors about this psalm. And they said, he raises the question of whom does David then speak when in Psalm 110 he says, the Lord said unto my Lord. How is it that David's son is the Messiah if David testifies of a king greater than he is? And the wonder, of course, is that this king, the Lord Jehovah said unto my Lord, says David, sit thou at my right hand. is the one who should come in fulfillment of all of God's prophecies and promises to be the ruler of God's people, who was yet himself, though of the line of David, yet David's superior." So here, in other words, is not a king who is in a long line of Davidic kings, like Solomon and Solomon's children after him, But though he is a descendant of David, he's actually, essentially, that is, according to essence, greater than David himself. David as king says, Jehovah says to my Lord. Someone could be excused for interrupting David and saying, what do you mean, David? Who's your Lord? You're the king. You're the highest. And David would have to say, oh, I may be an earthly king. But there's one greater than I who rules over all that is. And this is the one who is said to be coming. This is that great king which was long expected throughout the prophecies of the Old Testament. And God presents him by the prophecy of Zechariah as the one who should come to rule and to govern and to guide. Now, let's be honest, shall we? None of us like the idea of being ruled. We somewhat play lip service on occasion, but it's not natural to us to want to be ruled. We want to be our own people. And our nation, in its many blessings, has also twisted this notion of independence onto the primary virtue that could ever be experienced. Independence is far from being the primary virtue. particularly when you and I are created as dependent creatures. It is a fool's errand to think to ourselves to ever have control when we are people who are creatures necessarily dependent on God. Here, this one that is coming is said to be King, but notice in description of him, It testifies to our great encouragement that the king that cometh unto thee, he is just." Oh, we fear. You know the adage of complete power corrupts completely, right? Well, that may be true among fallen men, but it's absolutely backwards when it's speaking of a just Savior, the Lord Jesus Christ. The fact that He bears all authority has nothing to do with corrupting Him. It is rather the grand encouragement to God's people. The one who bears absolute authority over all that is and particularly over the church, is himself perfectly righteous. He can't be bought off. There can't be this conglomeration of people who petition and throw money at him to get him on their side. There's none of that. He can't be found out, have something hidden deep within his dark closet, but rather is perfectly righteous. And this is our great encouragement. The king who comes to rule is one who himself rules perfectly in righteousness. and so the many prophecies and promises. You'll notice the encouragement that's given us to sing in praise of the Lord Jesus Christ. Psalm 45, as the psalmist in verse one speaks of the words he's made touching the king, he says of him, verse two, thou art fairer than the children of men. It's a worthy question to ask ourselves. What do I think of Christ? Do I think of him as more beautiful than others? But notice in further description, verse six, there's this written of him. Thy throne, O God, is forever and ever. The scepter of thy kingdom is a right, that is a righteous scepter. Thou lovest righteousness and hatest wickedness. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Many proverbs testify of the blessing that comes to a people when the ruler is committed to righteousness, and the curse that comes to the people when a ruler is committed to wickedness. Here's the great encouragement that belongs into the Christian church. The one who is the preeminent ruler of the church, and none less than the world as well at that, But here, particularly of the church, is himself perfectly, fundamentally, comprehensively committed to righteousness such that he himself can be called just. But you'll notice not only is he this righteously royal one who comes, but he is likewise gracious. And it seems that this is the emphasis. You'll notice he's mentioned to be humble. And so we see him described there in verse 9 as one who is lowly. Think of that description. It's a rare description of kings that they should be described as lowly. We hear of some who have seen the Queen of England on occasion, as she's passing through, all the guards come out, all the people stop, and then, as it were, her carriage goes by, and there's all the pomp and the circumstance, but you can't get near her. She's, as it were, reserved from others. But here is a king, who is lowly, one whom we can approach, for he has come and approached us. It's an interesting thing. Of course, Mancini has ruined such occasions, but if you see early pictures, of presidents, how they would mingle among the people, and they would go broadly throughout even this nation, and there be among the people with great access. But now because of the abuse of that, assassinations and attempts thereto, there's all of these protections that keep our rulers away, as it were, from us. But this king as it were, humbles himself to be near unto his people. And what a great example this is for a moment. You know the story of Zacchaeus' children, I trust. This small man who wanted to gain a sight of Christ, and so he climbs up into a sycamore tree, and he's looking for Christ, this man who himself was sinful. And Christ is said to have stopped directly under the tree. And he looks up to Zacchaeus, and he says, Zacchaeus, come down. For today I must go to your house." Here he, the King, the Savior, the Righteous One, comes to a defiled man and calls him to come down so that he, Christ the King, could dine with him and bring salvation to him. What king is like that to go to his enemies and to establish peace? What king is like that who goes to the very ones who are just as it were curious, but brings to them salvation? This king does, though he's fully righteous, yet he's lowly. And notice what else is expressed of him. It's marked out the lowliness as well as the peace that he rides upon an ass and upon a colt the full of an ass. But notice that he comes for the purpose of saving. This is a truth that is rich for us. He is just, verse 9, and having salvation can be translated saving himself, but the point of the verbal expression is that it's reflexive. He has salvation in himself. He is saving of himself. He is the one, himself, who is bringing the salvation. He's not declaring or promoting a salvation someone else has brought to pass that he's just the messenger of. He's the one who in and of himself is bringing the salvation to others. So you remember Matthew 1 and verse 21, thou shalt call his name Jesus for he shall himself is the Greek save his people from their sins. This is the point. He's the one who's come. He sends his messengers to trumpet up his cause, but not so that he can, as it were, garner support for his kingdom. He sends his messengers ahead of them. John the Baptist goes to prepare the way before him so that the God of salvation should come and come unto himself. He sends ministers today to preach and to proclaim. And what is the purpose of all of this that He ordains? Whether here in St. Louis, or elsewhere in our own country, or in other countries throughout this world, what is Christ doing? He's sending messengers proclaiming the One who saves, namely, Himself. He saves. This great king doesn't come and stop by and say, tell me about what's going on in this portion of my kingdom so I can better rule it. And in the meantime, he has this underhanded purpose of raising taxes and garnering more support for his own selfish agenda. He, this royal king of righteousness, comes in a lowly fashion to save the very ones who have rebelled against him and bring them unto himself and thus bring them into his kingdom. Notice this expression. It says, rejoice greatly, O daughter of Zion. Shout, O daughter of Jerusalem. Behold, look, pay attention. Thy king cometh unto thee. He's not the king. He is that, we know that. He's thy king. He's come for you, to you, and to bring you unto himself in salvation. Is this not a description of a king of which there is no equal? a king who is perfectly righteous, perfectly just, perfect in every way, and yet gracious, who for us men and for our salvation, as an ancient creed testifies, has come to save us from our sins by himself. Do you want a picture of this? You can turn to one of those most comfortable of passages in Matthew's gospel. And there at chapter 11, here Christ testifies, Matthew chapter 11, and at verse 28, come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls, for my yoke is easy, my burden is light. He's not like Solomon's son who coming to power says, You know, my father, he was pretty rough on you, but I'll be all the more difficult to you. Whereas he brought burdens upon you, I shall multiply them. Whereas he, as it were, whipped you with whips, I will whip you with scorpions. All these ways of emphatically testifying is iron-fisted and selfish rule for his own interest. Christ is entirely the opposite. He's the perfect king who gives himself fully to save and to bring reconciliation with God. This is the king described. Notice then the dominion of this king. And you'll see it expressed in verse 10. It says, I will cut off the chariot from Ephraim and the horse from Jerusalem and the battle bow shall be cut off. so on. This first description is a testimony that his dominion shall be one of peace in his kingdom. That's what those three descriptions are speaking of these instruments of ancient warfare. And so you have noticed the chariot, the horse, and the battle bow, they shall be cut off, they shall be removed. He is the king of Peace, who has come to give peace to his people. All the instruments, the tools of war are taken out. And who is it that takes them out? It's Christ himself. I will cut off these things. I will cause them to be taken out. And so Christ is referred to as the Prince of Peace. Think of that description. He's the king, the ruler, that is the one who establishes peace. Christ is our peace. He is the cause for peace between Jew and Gentile. This ancient antagonism that was experienced for hundreds and even thousands of years, the middle wall of partition is removed. that Jew and Gentile now can be at peace with one another. Christ is our peace. He's not just the peace between Jew and Gentile. He's the cause of peace between all Christians. It's interesting, isn't it? If you've had the privilege to go away from our own city and visit with other Christians you've never met before. That they, as they are in Christ, you find instantly in the Lord's arrangement this access of peace. Why? Well, it's not because they're spectacular people. It's not because you're a spectacular guest. It's because there's this one who has made peace for us together to reconcile us together. People of entirely different cultures and heritage and backgrounds and politics can sit in peace together because of Christ Jesus. That's his point. He comes to establish this peace. My peace I give you." This is Christ speaking to His people. It's not an artificial sense of it. It's the reality of what He has accomplished for His people. But notice this dominion is extended. This peace is not just unto those in covenant with Him at this time, but it is something that is to extend unto the nations throughout the world. Notice, as is expressed, testifies to us, and he shall speak peace unto the heathen, the nations, and his dominion shall be from sea even to sea, and from the river even to the ends of the earth." How unfathomable this must have been for Zechariah's generation. They're looking at the center of God's kingdom, Jerusalem. A little partial rebuild underway. In enough years, they'd see the temple rebuilt, the wall re-established. But even the rebuilt temple paled in comparison to the glory of Solomon's temple. And now there's this expression, here's a cause of rejoicing that something will transcend even Solomon's dominion. Think of that. At the greatest height of Israel's influence and dominion, It can't be said to have extended to the ends of the earth. It went far, relatively speaking, but it did not encompass the world. But this king who is coming shall bring his peace to the uttermost parts of the world. You say, well, to do that, there must be a lot of things that are going to be employed for that. Nope, not at all. This is what will happen. He says, that I, he shall speak peace. Isn't that amazing? He'll merely speak it. You say, well, that's a little bit foolish to think that a mere message should bring about peace to the nations. Brethren, that's the gospel. The gospel is the speaking of God. The gospel, the good news is the means of bringing the nations who are in darkness onto this King who has salvation. When the church starts to think to itself and with itself and publicly then starts to display, how are we gonna make this extend? Well, the nation wants this, so we're gonna do that. This is a kind of people who really like art, so we're gonna become very involved in an art ministry. This people likes music, we're gonna have a music ministry. People like puppets, we're gonna have a puppet ministry. I read recently of one who wished to bring people unto Christ, so he jumped out of a plane with a parachute to draw attention unto this cause. You think, how absolutely inane. Oh, it may be spectacular. We grant that. It may be impressive. We admit that. And so you have football players and baseball players thinking that by their mighty feats, they're going to bring the soul to Christ. We don't deny that those who testify, even in simple terms, may be used, but let's be clear of one thing. It's the speaking of the gospel of peace that the Lord uses to convert sinners. Faith cometh by hearing and hearing by the word of God. The gathering of the nations is by the mere testimony of the good news of Christ Jesus. If you wish to see sinners saved, get them to hear the gospel. That's something that you and I need to come to terms with. We need to get people to hear the gospel. What I don't mean by that is let's go in all the shenanigans we've just spoken of. But what this means is inviting people, telling people. And we say, well, that doesn't work. Well, start praying for them earnestly that the Lord would work in such a way as to make them see their need for the good news of Christ Jesus. Because the way that Christ's kingdom is extended is by the preaching of His Word. And you say, well, that's quite selfish of you, you're a minister, you know, you're just puffing up yourself and these things, and, you know, we get it, you're interested in this, but is that really Christ's will? Well, think for a moment what Christ says. Great Commission is the sending of his apostles out to teach all nations. teaching them to observe all things whatsoever I commanded you. He goes to his disciples and says, go and preach and teach my word. And notice he says, lo, I am with you always, even unto the end of the world. So the way that these nations are brought into faith in Christ is by the speaking, the preaching, the teaching of God's word. The world calls this foolishness. That's what we think today. Well, it doesn't just call it that today. Brethren, it called it that at the very inception of it. This is what Paul talks about. It's foolishness to the Greeks. It's stupidity to the unbeliever. But the Lord has ordained the gospel as the power of God into salvation to them that believe. And so here we have the way of the King's extension. This talks against some of these notions of views of cultural redemption today. This is God taking over the world. We need to get Christians involved in engineering. We need to get Christians involved in theater. We need to get Christians involved in all these other callings. And God will then bring the world and redemption unto himself. We have no problem saying that Christians should have their engagement in this world and their various vocations. But something is not Christianized by the mere involvement of the Christian in it. The arts aren't to be redeemed just as car making isn't to be redeemed. That there are Christians today who make that the goal of Christian living is only a disclosure to us that many in the church have lost their bearings. The way that the world is, as we might say it, evangelized, or if you wish, Christianized, is by no other means than the simple preaching of the gospel. The gospel goes forth. The gospel converts men. Some men who are engineers, women who are mothers, Men who are single, children, all in their various callings. And yes, they'll be transformed. Yes, they'll be diligent unto the Lord Jesus Christ and be as leaven, which leavens the whole lump. But let's be clear. There's not such a thing as Christian engineering. There's not such a thing as Christian gardening. It's not our purpose to redeem culture. It's the church's purpose to proclaim the gospel, and the gospel then redeems sinners, who in turn, being renewed, give themselves out of love to God in the service to their neighbors in their various callings. The church has lost its central call. And is it not the cause that in doing so, it's lost a central encouragement in knowing this King who redeems sinners? How shall the kingdom flourish? By the preaching of the word. You've heard it here. Perhaps you've read it yourself. The motto of Glasgow. Let Glasgow flourish by the preaching of the gospel. in the praise of his name. That ought to be the motto throughout the world. Let the world flourish by the preaching of the gospel. Notice then thirdly, the deliverance this king brings. The gospel goes forth, not just to his people at that time, but to the nations as it is at work to us today. And what a blessed thing it is to think how each of you would have your own story. Here's how the gospel was brought to me when I was young. My mom or my dad taught me it while I was just a child. Or here when I was gone astray and turned into sin, yet a passerby just mentioned a word, sent me a track, or I read a book, A conscientious thought came into my mind, and I was driven to the Bible. All of us, some sitting in the public worship of God, hearing the gospel preached, and the Lord brings them unto faith. Oh, it's such a spectacular thing. But what is it that is the cause for that deliverance? Well, notice in verse 11, there's the testimony, as for thee also by the blood of thy covenant, have sent forth thy prisoners out of the pit wherein is no water. That latter portion acknowledges the experience of misery, thy prisoners out of the pit wherein is no water. What terrible experience it is for anyone to be falsely, wrongly imprisoned. And then, not only imprisoned, but to be abused, to be kept from having water, to be kept from having food and sunlight and other such things. This is a misery quite severe. And this is the description of the church at this time. But it's also a description of our enslavement to sin, as we are, and rightly so described, as those who are in a pit wherein is no water. What is it that brings peace? Well, the message, of course, of the gospel. Well, if you look, you'll see the gospel itself in this verse. By the blood of thy covenant I have sent forth thy prisoners." The redemption, which is here's what's being expressed, is accomplished by the blood of the covenant. The blood of the covenant holds forth not only those typical sacrifices of the old covenant, But as they were but pointing forth to that central sacrifice of the new covenant, it testifies of the true way of redemption by this king and by indeed his saving work upon the cross. It's no wonder that there should be tremendous emphasis upon this. We'll get to this, the Lord willing, in Zechariah 13 and at verse 1, In that day there shall be a fountain opened to the house of David, to the inhabitants of Jerusalem, for sin and for uncleanness. This fountain to purge, to purify, to cleanse. And here is such a reference to the blood of that covenant. Notice in Matthew chapter 26, a passage we considered not long ago. And at verse 28, you have Christ testifying in the establishing of the Lord's Supper. This is my blood of the New Testament, which is shed for many. for the remission of sins. Notice in Hebrews and at chapter nine, as well, this emphasis upon Christ's blood as not only remitting our sins, but redeeming us from the enslaved state that we were in of death and misery. Hebrews chapter nine and at verse 10. It speaks of the outward forms of the Old Testament awaiting the time of Reformation. It then mentions in Hebrews 9, 11, Christ being come and high priest of good things to come by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building, neither by the blood of goats and calves, but by his own blood. He entered in once into the holy place, having obtained eternal redemption for us. Brethren, think of that for a moment. The redemption that is purchased by his blood is an unending, everlasting redemption to be enjoyed forever. If you get a raise at your job, that's a good thing. We give thanks to the Lord for that. But think for a moment, even if that raise is never taken away, how long does it last? As long as you work, how long will that be? 20 years, 40 years, 60 years, 80 years? Sometime, in your own experience, the benefit of that raise will be no more. At the very least, you'll die and it'll be irrelevant. But notice the redemption that Christ has brought to pass is here called eternal. The redemption Christ has brought to pass by the shedding of his own blood has procured for us, obtained for us an eternal redemption, which is for us. Now look again at the passage and you'll see how the passage begins. Rejoice greatly. I ask you for a moment, are such truths stale to you? Do they do nothing for you? The preeminence of this great king, not coming, by the way, but who has come. The wonder of his grace that he should not be lowly, but proved himself lowly. this King who has come with salvation, this King who has shed the blood of his covenant, the King who has accomplished and obtained that eternal redemption for us. Is it not startling to us that whereas God says this should cause great rejoicing in Zion, we often hear the message and say, That's interesting. Oh yeah, I get that. But what about my real problems? Think of that for a moment, your real problems. What are your real problems? Sickness, that's a problem. It's a real problem. Domestic situations, that's a problem. It's a real problem. But what about your separation from God? Is that just an imaginary problem? Is that an illusion? Is that something that is not as significant as the trials of this life, as the burdens that you presently bear? Think of this for a moment. If you had the growling of your stomach for hunger, as well as the diagnosis of terminal cancer, and the doctor came in, and said, I've got good news. You are completely cured of your cancer. Would you just all of a sudden say, but wait, what about my real problem? I'm a bit hungry. The greater problem being answered causes the real but lesser problems to be put into perspective. they cause us to see that if God has answered the greatest problem that faces us by the giving of His Son, the Lord Jesus Christ, surely He can be trusted to deal with the remaining difficulties that we face in the present life. Moreover, as this generation awaited the fuller coming of its fulfillment in the coming of Christ. You and I live after that. Christ has come. We have all the more reason to be strengthened in our assurance, to be encouraged with rejoicing for his work. and more thoroughly to long for the full redemption that shall be brought to pass at his second coming. You see, we have more reason to rejoice because we can look back and see this passage fulfilled. And with that, we are girded with strength to look forward to the promises which stand yet to be fulfilled. Do you face real problems in this life? Surely you do. But is not every single one more than guaranteed to be answered by the return of this king who has already come, who has already made atonement, who has already established peace for you with God? Is he not worthy to trust with your present troubles now? He was worthy to be trusted by Zechariah and the Jews of his day. Let me ask you, has God changed? Or is he not still worthy to be trusted with the present troubles that face you, and even all the more, because Christ our Savior has come? and He will come again. Christian, when it is that you begin to understand who this King is, what He has come to do, and how He has come to do it, and that He has done so, then you discern your true cause of rejoicing. But someone says, well, I know it. I realize where I should be. I have to confess I'm not there. I have to confess my soul isn't moved as it ought to be moved. Well, it's good to admit it. But let me ask you, have you admitted it to God? Have you gone to God and said, here's the reality, this should cause rejoicing. But something's off in me that it doesn't. Something's off in me that I don't feel this, stirring my soul with delight to know that the Son of God has come in lowliness unto me to save me and has accomplished it by the shedding of His own blood to reconcile me with you. I'm yet still burdened by all these earthly things. May I encourage you, even now, to go into the Lord in prayer and confess it and to confess it as sin? Because it is. It's sin that you have made your trials more important to you than your Redeemer. It's sin that you make your sorrows more important, more felt to you than you do your salvation. I don't mean to say by that, that your sorrows are unreal and imaginary. But I do mean to say by it, your Savior is real. Your salvation is real. The love of God to you is real. And here's something that can be said with understanding. It's more real than your trial. You say, wait, wait, how is there something more real than the trial I experienced? It's in this. Your trial is temporary. Your pain is for a moment, but your salvation is for eternity. Which would you rather live by? The momentary pain, or the reality of a both present and an ongoing experience of the salvation of God. There is cause, yes, to weep and mourn over our own sins and the sins of others, over our trials and others. But if Christ is true, and true He is, there is greater cause that are rejoicing what outdo are weeping. Why? Because Christ is and Christ has accomplished all that is promised of him. Christian, confess what is deficient and pray that you would come to see with new eyes the beauty of the one who is fairer than the sons of men and who has accomplished by his own blood that obtaining of an eternal redemption for you and for all this people. Would you stand with me then for prayer?