I would invite you to turn to Psalm chapter 32. It's a beautiful psalm of forgiveness. The Apostle Paul mentions this psalm in Romans chapter 4. We'll give attention to this now in reading. Psalm chapter 32, I would invite you to stand for the reading of God's word. The heading reads, A Psalm of David, A Contemplation. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord does not impute iniquity, and in whose spirit there is no deceit. When I kept silent, my bones grew old. Through my groaning all the day long, for day and night your hand was heavy upon me, my vitality was turned into the drought of summer. Selah. I acknowledged my sin to you, and my iniquity I have not hidden. I said, I will confess my transgressions to the Lord, and you forgave the iniquity of my sin, Selah. For this cause, everyone who is godly shall pray to you. In a time when you may be found surely in a flood of great waters, they shall not come near him. You are my hiding place. You shall preserve me from trouble. You shall surround me with songs of deliverance, Selah. I will instruct you and teach you in the way you should go. I will guide you with my eye. Do not be like the horse or like the mule, which have no understanding, which must be harnessed with bit and bridle, else they will not come near you. Many sorrows shall be to the wicked, but he who trusts in the Lord, mercy shall surround him. Be glad in the Lord and rejoice, you righteous, and shout for joy, all you upright in heart. Amen. And our New Testament reading comes from 1 John chapter 5. I thought we might finish the book of 1 John today, but next week, Lord willing, I'm going to read the final verses, but our focus will be just verses 16 and 17, but in part so we have the context and what we will look at next week. 1 John chapter 5, starting with verse 16. If anyone sees his brother sinning a sin which does not lead to death, He will ask and he will give him life for those who commit sin, not leading to death. There is sin leading to death. I do not say that he should pray about that. All unrighteousness is sin, and there is sin not leading to death. We know that whoever is born of God does not sin, but he who has been born of God keeps himself, and the wicked one does not touch him. We know that we are of God and the whole world lies under the sway of the wicked one. And we know that the Son of God has come and has given us an understanding that we may know him who is true and we are in him who is true in his Son, Jesus Christ. This is the true God and eternal life. Little children, Keep yourselves from idols. Amen. You may be seated. As we will note, this is a challenging passage in a number of ways. And we know there are other passages where there are different opinions, different interpretations, even among those who are sound in their understanding of God's word. So yes, there are many passages that are challenging, but I think we can say this. Man's greatest problem is not what appears in scripture to be unclear, but what is perfectly clear and what we don't want to hear. Our problem is not some of these passages that we wrestle with. Our problem is what we know is perfectly clear, and yet we don't want to do it. So there is a place for trying to figure out some of these challenges, but for the most part, we know pretty well what God is calling us to do, and the question is, are we doing it? Well, how do we interpret Scripture? This is not going to be the main focus of my passage, but it does bear to this text. How do we interpret scripture? The basic way is we try to understand what is said, we understand the grammar, and we try as best we can to understand the context, the historical context, as that has bearing on a particular passage. We simply call it the grammatical historical method. We interpret according to the text, its background, and what the text says, the grammatical historical method. Now, along with this is what is called the rule of faith, the rule of faith. I always thought that was a strange way of speaking of this principle of interpretation. I think it comes from Latin. The rule of faith means this, scripture interprets scripture. It's called the rule of faith, but in terms of interpretation, it means we compare Scripture with Scripture. And we'll do that today. As we look at this difficult text, we see it's not alone. There are other passages that direct us. And a third principle, and I think this comes from Alistair Begg, who says, the main things are the plain things, and the plain things are the main things. I don't know if he first came up with that, but the main things in Scripture are the plain things. Yes, there are passages that are challenging, but for the most part that's not the case. And then we can add to this, we must interpret Scripture with humility, but with confidence that we have the Word of God. There is a confidence that we bring, but there is also a humility. We don't have all the answers, and if we think we do, well then we are in a dangerous place. So there is a humility, there is a confidence, and I would say, beware of the Absalom interpreters or commentators. Beware of the Absalom interpreters or commentators. We've been reading through the story of Absalom as a family. Why do I mention that? Well, what was the testimony of Absalom? He was a fine-looking young man, and then he went around saying, I can do it better than David can do it. He boasted of himself. And I think there are interpreters who think, I know better than God. I would have written that this way. God, I can really do better than you. And so beware of those who think they know more than God as you read commentaries and other books. Well, this is, as I say, a challenging passage. We'll look at some of the challenges, but we'll attempt to focus on what is clear rather than what is unclear. Let's focus on what is clear and how that applies to us as individuals, as a church. And we're first gonna begin with a brief review of sin as it is described in 1 John, a review of the doctrine of sin. Then we'll focus on verses 16 and 17, chapter five, and then we'll ask and answer the question, are there other passages in scripture that are similar to what we have here? Let's begin with a review of what 1 John teaches about sin. Let me give you some word counts. In Scripture, the verb translated as to sin is found 43 times in the New Testament, 43 times the verb to sin, 10 times in 1 John. which I think is interesting. Almost 25% of the times the verb to sin is used is found just in the short book of 1 John. And then the noun sin is used 174 times in the New Testament, 174 times and about 17 times in 1 John. So about 10%, but still, 1 John is a rather short book. So although the book of Romans, I believe, speaks of sin the most often, it's a longer book. And so 1 John, you might say, has the greatest density of the word sin as a noun and as a verb of any book in the New Testament. So this is a book that deals with sin. That's not a surprise, but we often think of love as being a key theme, but sin is a key theme in 1 John also. Now, what does John say about sin in this letter? I would summarize it in three ways. First, John speaks of honesty. That is, we must confess our sin and then seek forgiveness. Confession of sin and seeking forgiveness. That's one of the themes. Second, John highlights three areas for failure. Improper belief, improper conduct, and failure to love. So those are the three themes that we have seen throughout the book. Belief, conduct, and love. And then third, we can say this, God's work of regeneration. When God causes a sinner to have new life, when God, in the words of 1 John, when God fathers someone, that brings about a real change in that person. What they were before is not who they are after that sovereign and gracious work of God. So I would suggest those are the three themes. Maybe you could add to that list. But let me have us look at two passages, well, maybe three. One's just a verse. But let's begin in 1 John 1, starting with verse 8. We're just reviewing what we see in John dealing with the subject of sin. This is the first passage I would bring to your attention. 1 John 1, starting with verse 8. If we say that we have no sin, we deceive ourselves and the truth is not in us. if we confess our sins. He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar and his word is not in us. My little children, these things I write to you so that you may not sin. And if anyone sins, we have an advocate with the Father Jesus Christ the righteous and he himself is the propitiation for our sins and not for ours only but also for the whole world. So John here deals with the honesty that we must have to confess our sins and seek forgiveness. Also note verse 12 of chapter 2. Here we read, I write to you little children because your sins are forgiven you for his name's sake. Then if you would turn to 1 John chapter 3, and we're going to look at verses 4 through 9. Whoever commits sin also commits lawlessness, and sin is lawlessness. And you know that he was manifested to take away our sins, and in him there is no sin. Whoever abides in him does not sin. Whoever sins has neither seen him nor known him. Little children, let no one deceive you. He who practices righteousness is righteous, just as he is righteous. He who sins is of the devil. For the devil has sinned from the beginning. For this purpose, the Son of God was manifested that he might destroy the works of the devil. Whoever has been born of God does not sin. For his seed remains in him, and he cannot sin, because he has been born of God." Now, these also are challenging verses, aren't they? 1 John 3, 4 through 9. And when we looked at these verses, I mentioned there are different ways people resolve the question. Well, certainly John isn't talking about absolute sinlessness. That's certainly not what we entertain. So some suggest there is a grammatical solution, that John is talking about the fact that the believer no longer habitually sins. a grammatical solution based on the present tense of the verbs in verses four and six. That's one way of understanding this. Others propose a theological explanation. There are different ways that that has been described. The difference may be between deliberate sin versus involuntary sin. Or even then the passage that we're considering today from 1 John 5, 16, and 17, the sin unto death versus the sin that's not unto death. Or John is speaking about what is possible rather than actual. Then a third way of understanding some of these passages is to try to understand the situation that John's readers were facing. the background that we only have described briefly in this letter, and that John is warning the Christian in terms of joining in league with the Antichrist and with the devil that is in following the false teachers who were affecting this congregation. Robert Yarbrough writes this, John may be assuming a definition of sins that extends primarily to the transgressions that threaten his readers and have already led some to desert the faith. That's why chapter 219 is such an important verse. This is, in other words, a contextual solution to the problem. Some run aground at points of doctrine, chapter 222, others at points of ethics, Chapter 2 and verse 4, and still others at points of love for God or for other people. Chapter 2, 9 through 11. Well, clearly John cannot be speaking of absolute sinlessness, that you can reach a state where you no longer have to confess your sins. There have been people throughout church history, even somewhat recently, that have taught that. This higher life that you become so filled with the Holy Spirit that you never sin. I've heard stories of Charles Spurgeon interacting with these people who thought they were sinless, and he would show them, oh, well, you can get angry. over something improper. See, you're still a sinner. He would try to show the ridiculous nature of claiming that. So clearly John cannot be speaking of absolute sinlessness. And we can also say, John nowhere treats sin lightly. No, he writes about forgiveness, the blood of Christ, the turning away of God's wrath. So John in no way minimizes sin. And he, in fact, emphasizes there should be a difference for the believer. God's sovereign work in your life does not leave you unchanged. There must be a difference. John also then writes about love. that as we show love to others, it can't be just in word, but it must be in deed. But I think it's significant that as John is now bringing this letter to a close, he shows what is the ultimate way that we love each other. It's not just the material ways, but it's the spiritual concern that we have for each other. The love for someone's soul. That is the testimony that we see in verses 16 and 17. So let's focus on these two verses. We'll do our best to observe, interpret, and apply. We notice in terms of the context in verses 14 and 15, John has spoken about prayer, the confidence that we have in prayer. And I think it's significant that now John speaks in verses 16 and 17 about prayer for others. In fact, one of the greatest things you could pray about is not just for your own provision, but for someone else, right? Isn't that what should really burden us more than just our own needs? Praying for others, especially for others who are in danger. Now, as we observe, there are a number of questions that we have here. We'll do our best to try to answer them, but look in verse 16. If anyone sees his brother, Does the word brother mean this is a fellow believer? Does it mean they have saving faith? Or does it mean they're a non-Christian pretending that they have saving faith? And there are different positions people have. Does the word brother mean this person actually is a believer but just is in sin? Or could that word be used for someone that's making a false profession at the point? They are confused. They think they are a Christian, but they're really not. That's one question. Then, of course, John speaks of sin, which does not lead to death, and sin, which does lead to death. Three times, it's the sinning not to death or sin not to death. One time, the sin to death. We have to deal with that. Then also, in verse 16, the word life. He will give him life. for those who commit sin not leading to death. Is this life regeneration? Is it that person needs to be born again? That's one interpretation. Or could life be referring to the blessing that a believer should have living in terms of the salvation that Christ has purchased? How do we understand the word life there? Is it the application of salvation or is it regeneration? Those are some of the questions as we look at this text. Now, I think it makes more sense to understand brother here speaks of a believer. And that life in this context is not regeneration, but a bringing back to the truth, a bringing back to the light and the fellowship that a believer is called to enjoy, the privileges of grace. Now, not all commentators understand the passage this way. John Calvin. wrote this, surely it is an iron hardness not to feel pity when we see souls redeemed by Christ's blood going to ruin. So John Calvin is on the side that what John is describing here are believers who are in sin, serious sin, and they need to be given life. That is, they need to be brought back to the truth. They are in danger. Then we have to look at the question, what is the sin not to death and the sin to death? And John repeats three times that there is sin not leading to death, and then one time, sin that leads to death. Now, we say this, all sin warrants death. All sin deserves death. What's the memory verse? Hopefully you memorized as a child or as an adult later on. For the wages of sin is death. But the gift of God is eternal life in Christ Jesus our Lord. That's Romans 6.23. But here John distinguishes sin leading to death versus sin not leading to death. Some understand death to mean physical death. And a case can be made for this. Can you think of examples just in the New Testament where God brought physical death as a chastisement for his people? And I think one of the examples that jumps out is, of course, Ananias and Sapphira. Assuming they were believers, but that's Acts chapter 5, God struck them down. They, we could say, they sinned to death, or at least that was the punishment that God brought. Also then, we have 1 Corinthians 11, verse 30. Paul writing to the church there in Corinth, and he says, for this reason, many are weak and sick among you, and many sleep. Many of you are dead because of your persistent rebellion, with respect especially to the Lord's Supper. John MacArthur, In his study of Bible states, John is not speaking of a particular sin, but whatever sin is the final one in the tolerance of God. And it's more an attitude of hardness and refusal to repent, he suggests. And though I don't take all of those comments, there's some great wisdom there that we must accept with reverence. that God can bring sickness and death even to his children. Of course, we would never say all sickness is, oh, you're in some particular sin. We don't end up there. But scripture is clear. It's an awesome thing to consider that God does use sickness and death to chastise his children. It's throughout God's word. Now, I'm not sure that physical death though is the best understanding here for this reason. You would only know a sin was unto death after God judged it that way. And where John is saying there are sins not to death that we can observe now. So yes, God does chastise even using sickness and death. I'm not sure that's the death that John is speaking of here. I think the death is more a spiritual death. Now some then suggest what we find in the Old Testament, the distinction between deliberate sins, the high-handed sins versus the inadvertent sins. Deliberate sins versus inadvertent sins. The deliberate sins are the sins to death. The other sins are perhaps the sins not leading to death. That's what some would suggest. And then we also keep in mind, again, the context in which John is writing. There were false teachers who claimed, we have the truth. But John says, no, you are in league with Antichrist. You're in league with the devil. You claim you are on the side of truth, but no, you are in sin leading to death. That's possible in the context. And maybe then John is writing about people who are being influenced by false teaching, but they have not yet fully rejected the truth. They are in danger, but they have not departed entirely from God's truth. So they are in sin, but sin not unto death. The ESV Study Bible defines sin that leads to death this way as unrepented, and second, of the kind or nature that John has warned about throughout this letter. Resolute rejection of the true doctrine about Christ, chronic disobedience to God's commandments, persistent lack of love for fellow believers, all indications of a lack of saving faith. And then Robert Yarbrough gives this definition. He says, to sin unto death is to have a heart unchanged by God's love in Christ and so to persist in convictions and acts and commitments like those John and his readers know to exist among ostensibly Christian people of their acquaintance, some of whom have now left those whom John addresses. To persist in convictions and acts that show a heart unchanged by God's love. Now before we look at some applications, we should consider two other things here from these verses. Notice what John says about those who are committing sin leading to death. He says, there is sin leading to death. I do not say that he should pray about that. Isn't that interesting language? I do not say that he should pray about that. John is not dictating everything that a believer should pray for. Now, he is saying we should pray for the one that's sinning, not unto death. Definitely pray for that person. The person that is in, you might say, absolute rebellion, John is saying, I'm not telling you what to do. He's not dictating it. And Robert Yarrow makes a good point. Pastors or leaders cannot demand all the things you should pray about. We can't make a list. You have to pray about this. You can't pray about this. John doesn't make that mistake. Do we pray for those who are in absolute rebellion? John is saying, I'm going to leave that unto you. You have to seek the guidance of God. Now, one thing we can say, in the end, we don't see the whole picture. We don't see all that is going on. We can only see A little, very little, we might say. However, we must say this. In the end, we must make sure our final loyalties are with God and his truth, not with the transgressor. So do we pray for those who continue to live absolute lives of rebellion? John is not telling us we can't. But let's be careful. In the end, we have to make sure our final loyalties are with God and his truth. And I think this pertains to family and friends that are unsaved, that we pray for them, but we must accept, you know what? In the end, we have to be on God's side. We love them. We want to see them come to the truth. We don't know what the future will be, but let's make sure that we're standing on God's side, not the transgressor's side. Then also look at verse 17. John says, all unrighteousness is sin. John does speak of the blessing of restoration. the life, the restoration that God can bring. But in no way is John saying we treat sin lightly. No, all unrighteousness is sin. And then John again distinguishes sin unto death and sin not unto death. Not to minimize the seriousness of sin, but to exalt the grace of God. And it is possible Some would suggest John is saying this because there are those who we called Gnostics. The mind is all that matters, the flesh not really important. It's what's in your mind that matters, how you live your life that's unimportant. And that was a false idea that crept in about the time of John and later. So it's possible John emphasizes, no, we're not taking sin lightly. All unrighteousness is sin. There is sin not leading to death. Now, in light of some of these questions, uncertainties, there are still important applications that we must take from this passage. It directs us. The first thing we can ask is this. When you see a brother in sin, what is your first response? How do we respond when we see sin in someone else's life? And we know what our natural response is, right? Our natural response is to think how superior we are, how wicked that person is. The response of just judgment. Or we might say, ah, not my responsibility. I don't really And both of those are the wrong responses, obviously, the judgmental response or the not caring response. What does John say here? What does God's word say? The first response should be one of concern and intercession. If anyone sees his brother sinning, a sin which does not lead to death, he will ask. Now, technically, that's not a command, but it's written in such a way. This is the expectation. It's in the future tense. When you see this, this is what you will do. He will ask. He will pray. And then God, he will give him life for those who commit sin, not leading to death. The first response is one of prayer. That's what John is laying out here. Robert Yarbrough writes this, the one who sees sin is to make request or petition, not point fingers, turn a blind eye, initiate gossip, or bask in a feeling of superiority. And again, we go back to verses 14 and 15, focused on prayer. And the danger is we become self-focused about our own needs. And John is saying, no, consider the needs of others. Be in prayer for others. Now, as we look at verse 16, it says, he will ask and he will give. And if you have a New King James version, the word he is capitalized. showing it's referring to God. And I think that is the best understanding. The Greek is actually kind of difficult here. But I think it would not make sense to say the person praying is going to give life. That has to be God. You pray. It is God who gives life. That's in the hands of God to give life. God is the one who shows or who brings about restoration. And yet we can say this, we know that God is sovereign. He can do all things. And sometimes we hear, we are God's hands and feet. In one sense, I agree with that, but God does not ultimately need us. We don't restrict God by what we can do. So yes, God is sovereign, but here we are told there is a place for prayer. In terms of God's sovereignty, he does use the prayers of his people as we pray for others. That's the prayer that God says he will answer and he will give life. Now, we only have two verses here. This is a rather short book, isn't it? I don't think we read this and say, this is the only thing that we are to do. We just pray. No, we say, We begin with prayer, and ultimately our confidence is in God's work, but we would say, is this the only thing that scripture tells us to do? Are there other passages that are similar to this passage? Maybe that even helped explain it, and the answer is yes. What John is saying here does not stand alone. In fact, as you broadly look at the New Testament, And you could come up with a list of at least 15 other letters where, towards the end of the epistle, the writer turns to what? Usually, practical exhortations and applications for the church to consider. So what John is saying here, towards the end of the book, fits in very well with what you find throughout the epistles of the New Testament, 15 letters that I could give you a listing of now. Of this extensive listing, I think there are three passages that are the closest to what we find here in verses 16 and 17. Three that I would say are very close. The first of these three, Galatians 6 and verses 1, or Galatians 6-1 is what I have here. Galatians 6-1, Paul coming to the end of the book of Galatians says this, brethren, if a man is overtaken in any trespass, you who are spiritual, restore such a one in a spirit of gentleness, considering yourself, lest you also be tempted." Do you see the beautiful unity, but also the diversity of Scripture? Paul here doesn't speak of prayer, but do you think Paul would say, oh no, you don't need to pray? Of course not. Do you think John is saying, well all you need to do is pray, there's no other duty? I don't think John is saying that either. It's when you bring the scriptures together. And so Paul writes, you see someone that is in sin, what do you seek for? Restoration. That's what John is saying here. Life. The bringing back of the one. Paul writes of Gentleness. You do this in a spirit of gentleness. John writes a spirit of prayer. And then Paul adds, watch out for yourself. Consider yourself, lest you also be tempted. Obviously, John has written much about sin in this letter. So pray as appropriate. Don't stop with prayer. Maybe prayer, in some cases, is all you can do. In some situations, depending on The person, the circumstances, that may be all you can do. You don't have a way to do more. In other cases, there are things you can do. What Paul is saying here in Galatians 6.1, coming alongside that person depends on the situation, right? Who you are, who that other person is. Then listen to another passage from James. Towards the end of James, James chapter 5, in fact, verses 19 and 20. Here the word reads this, brethren, if anyone among you wanders from the truth and someone turns him back. Let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins. Isn't that a lot like what we have here in 1 John 5? Someone wanders from the truth, someone goes to turn him back. And certainly James speaks of prayer in the final verses of his letter. So any action has to be done prayerfully. with humility, with the goal of saving a soul from death, covering a multitude of sins. And then a third passage from Jude. Jude only has one chapter, so we just say Jude 22 and 23. Jude 22 and 23. And on some, have compassion, making a distinction. but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh. In some versions, and there's a slight difference in the Greek, verse 22 reads this, and have mercy on those who doubt. Have mercy on those who doubt. What Jude is saying here, it's not a one size fits all. depends on the situation exactly how we are showing our prayerful concern. The point is, over and over in Scripture, we are to be filled with loving concern for others. Is there that burden in this congregation? A prayerful, loving concern for others as we confess that being part of the body of Christ, it's not a club membership. It's not a club membership where you get points for doing good things. No, it's an awesome privilege. And I use the word awesome in the way that it was originally given. What an awesome duty Scripture sets before us. And we say, who is sufficient for this? And the answer, no one in their own righteousness or strength. We have to deal with our own sins. How can we start dealing with the sins of others? Well, we have to seek to deal with our own sins and also show loving concern for others, but we do so with great humility before the Lord, with great confidence, not in who we are, but in the Lord's grace. Listen to the comments of John Calvin. He says, it is then right to determine sometimes whether the fallen is without hope or whether there is still a place for remedy. This is indeed, or this indeed is what I allow and what is evident beyond dispute from this passage. But as this very seldom happens, and as God sets before us the infinite riches of his grace and bids us to be merciful according to his own example, we ought not rashly to conclude that anyone has brought on himself the judgment of eternal death. On the contrary, love should dispose us to hope well. But if the impiety of some appears to us not otherwise than hopeless, as though the Lord pointed it out by the finger, we ought not to contend with the just judgment of God or seek to be more merciful than he is." So what Calvin, I think, is saying is right in line with what John is saying. We don't see the whole picture. Someone, one of the commentators brought up, look at the kiss of Judas. versus the denial of Peter. The act of Judas almost looked like it was a good act, but it was in betrayal, and it would end, obviously, in death. Peter's sin, how horribly wicked, and yet Peter is restored. Listen to the words of Jesus to Peter. This is obviously before Peter had fallen into sin. Jesus said this to him. The Lord said, Simon, Simon indeed, Satan has asked for you that he may sift you as wheat. But I have prayed for you that your faith should not fail. And when you have returned to me, strengthen your brethren. Isn't that a beautiful expression of our Lord? Satan has asked for you, but I have prayed for you." As we read this passage, we should all be thankful for the Lord's work in our own lives. How many times has He turned us from foolishness? You know, this passage does direct us to others, there's that place, but I think we should first be thankful. It's the Lord's work in our own lives. How we should praise Him. We don't know all the temptations, the testings that maybe even Satan has set against us. The Lord has prayed for you, he said to Peter. And I think we can say, the Lord has prayed for us. If we are kept in the truth, why? It's not because of our own superiority, is it? It's the Lord's grace given to us. Even though this passage directs us to be loving to others, we should first be thankful for the Lord's love and care in our own lives, shouldn't we? And my friends, I think this text also then would tell us, if we are to be concerned about the spiritual well-being of others, are we examining our own lives carefully? Are any of you here playing games with the Lord? Are you seeking to walk in his truth, to turn from those sins, Maybe you know already God's forgiveness. You have assurance, but you know you're not living as you should. And so certainly the call of scripture is you must cry to God. Maybe there's another person that you even need to confess that sin unto, not as a priest, but as someone you need the encouragement of another believer. Scripture does speak about doing that, that sometimes we have to ask for another mature believer to encourage and to help us. And then we do consider what this text says. God does use his people. He doesn't ultimately need us, but he calls us to his service. Let us seek to show loving care for others. The Lord is gracious. His name be praised. So the call is intercede with loving concern for a brother that is in sin with the hope that God can bring restoration and life. Amen. Heavenly Father, thank you for these brief moments. We consider the richness of your word. I thank you that it is far greater than my wisdom or ability even to share this passage. Continue then through your Holy Spirit to convict us of the truth that we have considered this day. Lord, we pray you would guide us. both as we consider our own failings, as we rejoice in your grace and your keeping, that you are the God who brings life. Sometimes you allow us to fall into great sin, you allow us to wallow for a season, but you are also the God that calls us back to your truth. And so work in our hearts. We can put on a show easily, we can impress others, But Lord, we cannot fool you. We all stand open, naked before you, work in our lives. And Lord, strengthen us as we seek to show loving concern for each other in the way that your word prescribes and guides us. We ask this for your glory in Jesus' great name, amen.