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And turn to the book of 1 Peter,
in chapter 2, and verse 9 will be our text this evening. Would
you stand to your feet? I have respect for the reading
of God's Word. As we pull this one verse out
of this chapter, out of a book, We don't do it in order to rest
Scripture, but hopefully we see it in its context here. Because
of the sake of time, I can't preach the whole book tonight,
so we're going to look at this one verse. 1 Peter 2, verse 9. Peter writes to the elect of
God, But ye are a chosen generation, a royal priesthood, a holy nation,
a peculiar people. That you should show forth the
praises of Him, who has called you out of darkness into His
marvelous light." Let's pray one more time. Father, as You describe Your
people in these verses, I pray that You would teach us our duty.
I pray that You would cause us to see what You have made us
in making all things new for us. I pray that You would to
quicken our hearts and our minds this evening to be further goaded
in our submission to You, in our service to You through our
love for the brethren in the world. We ask all this in Jesus'
name and for His sake. Amen. Thank you for standing.
You can be seated. Peter writes this first of his
two epistles which we have canonized in Holy Scripture. And he's already
said here in chapter 2, a few verses earlier, he's talked about
the priesthood of believers in verse 5, and he mentions it again
here in verse 9, a royal priesthood. In the very beginning, the opening
of this epistle, he talked about the fact that he was writing
to the elect according to the foreknowledge of God in chapter
1 and verse 2. And so he says similarly in this
verse, you are a chosen generation. But I don't want to lose in using
some of these words that have become familiar to our ears both
through the reading of this epistle and the reading of the whole
Scriptures as we become familiar with the way that some of these
verses read. This is a verse that I don't
think is new to you. I don't think anyone here tonight
is saying, I've never seen that verse in the Bible before. Wow,
that's amazing that that's there. But I don't want the repetition
of it. I don't want the words themselves
or the way in which they're structured together to become so rote to
us that we don't think about what's really being said here
and what the meaning really is. Because when you begin to break
down this verse and you begin to look at the way in which the
words are structured and are put together, there really is
a bit of a an oxymoron between the way that the adjectives and
the nouns are put together here. They don't really fit. It's not
the way that you would regularly see generations and priesthoods
and nations and peoples described, with the description that Peter
ties them to. in this verse. And so, hopefully,
as we go through this evening, we're going to break some of
these down, and we're going to look at what they mean, and why they're
put together that way, and how that ought to affect us and our
lives for Christ. But in starting out, perhaps
just in a way of introduction, we see that this verse is part
of a larger context just by the opening words. No thought is
begun with the words, but ye. just the very fact that it opens
up with the words, but ye, tells us that he's contrasting it to
something that has previously been said. It tells us that there's
a context in which Peter put this thought, and there's a contrast
that's being drawn between the chosen generation, the royal
priesthood, the holy nation, the peculiar people, and someone
else. Perhaps, by intimation, by the
fact that it's put the way that it's put, it's a different kind
of a generation. A different kind of a priesthood.
A different kind of a nation. A different kind of a people.
Because he says, but ye are this. Not what has previously been
said. Previously, as Peter described
the work of Christ, he said that He was a stone of stumbling and
a rock of offense, even to them which stumble at the word, So
now he moves from the work of Christ to the way that some people
react to the work of Christ. Christ is, in fact, to them,
a stone of stumbling and a rock of offense. And so he uses that
description of who he is to a certain group of people to describing
the group of people whom he is that to. Even to them, which
stumble at the Word. being disobedient, whereunto
also they were appointed." So we have three kinds of ideas
here defining this group of people that the elect of God are being
contrasted against. These are those who were appointed
unto disobedience and stumbling at the Word, but ye are a chosen
generation. These who reacted negatively
to the word of Christ are those who were disobedient, but you
are a holy nation. These who were offended at the
rock which was placed there by Christ, they stumbled at the
Word, but ye are a royal priesthood." So there seems to be some contrast
here in these words that Peter uses as he contrasts them against
those who are offended at Christ. Who hear the Gospel and don't
want any part of it. who say, well, I won't serve
a God who would be a God of wrath in such a way that He would cause
His own son to be killed, to be crushed under His own thumb.
I'm offended by that. I stumble at the idea of a Lord
who demands holiness and obedience from His people, who would expect
there to be a nation subservient to His kingship. He says there
are some who stumble at that. But not you. You, as the people
of God, have been given a different kind of a grace. So when you
see these words, and as I said, it's really just an introduction.
We're going to look at what these adjectives and nouns mean as
we see a generation being described as chosen, a priesthood being
described as royal, a nation being described as holy, and
a people being described as peculiar. Those aren't just thrown out
in a vacuum. This is Paul saying, you are
different from the world. And that's going to become important
also as we get into the second half of verse 9. But I just wanted
to make sure we're all on the same page there. But ye, different
from the world, are this, a chosen generation. Now, if we stop and
we think about these things, the ways that the adjectives
fit with the nouns, the way that the describing words fit with
the words that are that thing, that people, that object, they don't really fit. Because
a generation isn't chosen normally. Whatever generation you're a
part of, you were born in that generation. You didn't get a
choice as to which generation you were going to be in, nor
did anyone else have a choice as to which generation you were
going to be in. You were just part of that generation.
As I was looking up the idea of generations and the way that
people who study cultures and history and even the culture
in which we live, they say there's six generations that are currently
alive. In America, particularly today,
is the way that these generations are structured. There's what
they call the GI generation. And the GI generation are those
who were born between 1900 and 1926. These are those who are
old enough to remember World War I and probably fought in
World War II and were veterans by the time of the Korean War
and the Vietnam War. So they're called the GI generation. These are those who have seen
so many of the horrific wars of the 20th century. Then those
who were born between 1926 and 1945, I think, these are called
the silent generation. You were born in this period
of time. You mostly were raised in a period of time where you
were taught to be quiet, to work with with your hands, to do as
expected of you. Your idea of living out retirement is probably
sitting on your front porch and things being peaceful. You weren't
the generation that was necessarily out there revolutionizing the
world in the 60s and the 70s. So we call this the quiet generation. Then you have the baby boomers.
Everyone's heard of those between 1945 and 1964, those who were
born in that time period, where we had such an influx of people
born after World War II. These were the people who were
very revolutionary. We saw the world change in incredible
ways as these people were beginning to reach adulthood. We saw a
change in the culture's music. We saw a change in the culture's
reaction to sexuality. We saw a change in the culture's
reaction to war. All of these things were so much
turmoil going on in the 50s and 60s and 70s through what we call
the baby boomer generation. Then you have Generation X, or
the latchkey kids who were born between 65 and 80, those who
were usually going home to an empty home after school because
both parents were out working. We have Generation Y, or what
we call the Millennials, those who are reaching young adulthood
around the time of the turn of the century. This is the generation
that I fall into. And then you have Generation
Z. So we've got Generation X, Y, and Z. I don't know what the
next generation is going to be. We could start back over at A,
or we move to 1, or I don't know what we're going to... call the
next generation, but those are a basic breakdown of the six
generations that are alive in America today. What do you notice
about every one of those? None of those are there by anyone's
choice. Nobody chose to be in the GI
generation. Neither them nor their parents
chose that they could be part of the generation in which they
were born. It's just the way that it happened. Just the culture
which I was born into. Just the generation I was born
into. And so the idea of there being
a generation which is a chosen generation goes against every
idea that we have about what a generation means. If you were
born in this 20 year gap, you were part of a Generation. How is one chosen into a generation? Well, what do we know also about
the word chosen as it's used in the New Testament, particularly
by the Apostle Paul in his book to the Ephesians? In the very
opening of that book, in chapter 1, he says, you were chosen before
the foundation of the world. So those who are children of
God, those who are part of this chosen generation, they're part
of the eternal generation. How can someone write a letter
to a group of people scattered abroad and say Joshua Miller
and Edgar Michael are part of the same generation? Because
both of us were eternally in the mind of God, born in the
same generation, at the same time, in that it was before time.
God chose those who would be His, before the foundation of
the world, and so that's the generation that we're a part
of. We're a part of the eternal generation, chosen by God, in
Christ, before the foundation of the world, although it was
manifested in our lives along the timeline that God gave us.
So we have in our minds, well, there's Adam, and there's Abraham,
and there's the prophets, and there's the apostles, and there's
the early church fathers, and there's the reformers, and there's
the Puritans, and there's us, and all of us are part of the
chosen generation. All of us are one generation.
It's brother Adam, and brother Paul, and brother John Calvin,
and brother Tommy, and brother man who's going to be born 500
years from now if God so chooses to continue to bring His people
to glory for that much longer along our timeline. We're all
part of the same generation. We're all brothers and sisters
in Christ. We're chosen that way. And therefore we have equal footing
generationally in Christ being chosen. Secondly, we see that
He describes us as a royal priesthood. Now again, the fact of Christians
being priests, who are part of a priesthood, has already been
introduced to us in this epistle in verse 5 of this same chapter.
In 1 Peter chapter 2 and verse 5, just a few rows up in my Bible,
Peter wrote to these Christians, and he says, Ye also, as lively
stones, are built up a spiritual house and holy priesthood. Now
those two words seem to go together, right? A holy priesthood. That's
what we expect. We expected the priests to be
holy. We expected them to be sanctified. We expected them
to be set apart to the work of God. We have the book of Leviticus,
which tells us how the Levitical priesthood was supposed to be
different from the rest of the children of Israel. Priests are
Priests are set, and that's what the word holy means. It means
set apart, it means separate, it means different. And so when
he introduced this idea of all Christians being priests, in
verse 5, he first describes it with the adjective holy. And
that would make sense, probably, to these Jews and Gentiles, who
both understood that the role of priests was the role of sanctified
separate people. But the idea of a royal priesthood,
perhaps, smacked of incontinuity, particularly to the Jews. The
Levites were the priests, and the tribe of Judah was royalty. They were very distinct, they
were very different, and never did we see in the history of
Israel the twain meet until Jesus Christ. You didn't find the high
priest for the year also being the one who sat on the throne.
That didn't happen. In fact, when the king offered
a sacrifice, instead of waiting for God's prophet to come, the
priest to come, to offer the sacrifices, it was that sin which
caused the lineage of Saul to be broken. This was the sin,
which God said, for this, the kingship will be passed to David.
Because the king is not supposed to be the one offering sacrifices.
The priest does that. So there was a stark difference
in the Israelites' mind that had been clearly emphasized by
God as to how the priesthood and how the royalty were to exercise
and execute their particular roles which God had given them.
But Peter tells the church that they're both. They're priests
and they're royalty. They're sons of Levi and sons
of Judah. Well, this can be the case because,
as I mentioned, Jesus was both. Jesus was both priest and king. Jesus was the priest after the
order of Melchizedek, who came and who offered that sacrifice
once for all God's people. And He is also the King, who
is seated on the right hand of the Father, who will return as
judge, who comes on the white horse, who comes as King of kings
and Lord of lords. And so all those who are in Christ
are under the headship of Christ, royal priests. We're royal priests
in the fact that we don't go to another man to intercede for
us. But we are, in that sense, priests
who go to the High Priest, King Jesus, to intercede for us. We don't bring a bullock to another
man to be sacrificed, nor do we even bring the confessions
of our mouth and our heart to another man, but we have been
given the freedom and the ability in Christ to go straight to the
throne of grace. Straight to the mercy seat. Straight
to that place where the blood was sprinkled, without any other
intercessor. And so, in that sense were priests,
and in the sense of sons of God, were royalty. Now this idea,
when you really think about it historically, secularly, it's
a very vile notion to lost men, and it is a in some respect unattainable
notion, to saved men. And so these two words seem to
clash. What is more reprehensible to
a lost man than to suggest that there is a priesthood that ought
to be royal? The Church of England tried to
have a royal priesthood. They said that the king was the
head of the church. They wanted to unite the two.
We'll have the king as the head of the church, and therefore
we have a priesthood, and we have royalty intertwined. In
Islam, you see things similar to that. The word sheik in Arabic,
And if I'm wrong here, Brother David can correct me afterwards,
but from what I was reading, from what I was studying, it
originally was given to royalty. Someone who was the head of a
tribe in an Arabic nation or an Arabic group. They were the
sheikh, they were the head. But now it's also taken on a
connotation of those who are religious leaders are called
sheikhs. And so if you're a leader in Islam, even if you aren't
particularly royal, you're called a sheik. And so you have in that
sense, perhaps, a blending of the two. What do we know about
Rome? That they deified their Caesars.
In fact, it was this very thing which caused so many Christians
to be murdered. To be martyred. Because they
would be given the opportunity to declare, Caesar is Lord, or
you die. And they would say, we have no
king but Jesus. Off with their heads. Because Rome wanted a
holy priesthood outside of Christianity. We see this even as far back
as ancient Egypt, who did the same thing. Their pharaohs were
gods to them in their mind. And so, all throughout history,
we see secular cultures trying to have a royal priesthood. and
it never working on a physical plane. But spiritually we have
it in Christ. Spiritually we have this merging
of these two separate and distinct roles as we usually think of
them. God and His people has perfectly
made us royalty and a priesthood. Now He calls us a holy nation. and I started to get ahead of
myself a moment ago, this is the thought that is so distasteful
to the lost man, that of a holy nation. If you try in our day
and age to have any kind of a rational discussion with someone, and
you so much as suggest that something along the lines of the Word of
God ought to be used as a standard for the governing of a nation,
and it's as though you are the weirdest, fringiest cult out
there. Oh, you're one of those, oh,
God's king. Oh, okay, so you're just going to push the ideals
of this book that was written by men about their God. So you'd
be fine with Sharia law then, wouldn't you? Because you just
want religious law shoved down everybody's throats. These are
the kind of rants that people go on if you so much as suggest
that there ought to be a nation that abides by holiness. That
there ought to be righteousness and justice that governs a nation.
This is so distasteful to the mind of the lost man. He wants
no part of it. He would rather be governed by
the 10,000 commandments of men than the 10 commandments of God.
He would rather be governed by the most tyrannical rule of evil
and wicked men than he would be by the merciful and light
justices of God. They don't want holiness. They
run from holiness. They hate holiness. They despise
the light because their deeds are evil. And so they love the
darkness. They don't want anything of a
holy nation. And on a physical plane, speaking
of the world as a globe and the nations which make it up, The
saved man equally needs to realize that there is not a wholly set-apart, beloved country,
nation of God. We get this idea confused sometimes
in trying to put a nationality, in trying to put a country as
that which is holy and separate and set apart unto God. I'm thankful
for the godly heritage that exists in our country. I'm thankful
for the foundation upon which so many of the laws of this country
were built and the men who stood for the righteousness of God's
law in the founding of this country. But don't get confused with American
exceptionalism and American imperialism as though we are God's chosen
people. Because we live in America, we're
something special to God. Just because we still say, God
bless America, or one nation under God, does not any longer
make us truly a holy nation. I don't want to get too far off
track here, but when we buy into some ideas of American exceptionalism,
as if I won't buy anything unless it's made in America, because
the Indian employee doesn't deserve to feed his family, only American
employees do. I mean, stretch out what we're
saying here. Now, if you only buy things made
in America, good for you. I'm not saying you're living
in sin by doing that. But think of what are the underlying structures
behind the way we think sometimes. Sometimes we become so fiercely
patriotic that we forget that we live in a country that blesses
and funds the murder of babies. that blesses and sanctions and
calls good and holy and the picture of Christ and His church, two
sodomites coming together. This is the country in which
we live. A country which calls good evil and evil good. We're
not a holy nation as America, as the United States. Nor is
Israel as a place on the map, as a patch of ground, God's holy
people. A lineage, a bloodline. They
are not God's holy nation. Peter tells us very clearly here,
who is the holy nation? God's people. God's elect. All those whom He has called
out of darkness into His glorious light. This is the holy nation.
This is the country in which we have our citizenship. This
is the nation which has a truly holy and righteous King. This
is the nation that is special to God because He's chosen it
out. He's purchased it for Himself
with the blood of Jesus Christ. We do live in a spiritual kingdom
whose citizenship and government is entirely holy. And then he
says, fourthly, that we are a peculiar people. Now, on the outset, this
seems like the most rational pairing of words out of the four.
A peculiar people. We're a people, again, if you
study cultures and countries, a lot of times we define groups
as people groups because sometimes that has a more definitive aspect
to it than just a country. Sometimes you have two countries
that are very close together that are almost identical in
their people groups. And sometimes within a country
you'll have three or four different people groups. And so maybe when
we use the word people-groups, this gives you a better idea
of what he means when he says a peculiar people. He's talking about not just a
nationality and not just an ethnicity, but all those things which make
individual cultures and groups of people different from each
other. And you would think, well, by
its very definition, by its nature, A people group has to be peculiar.
There has to be something that makes them unique, and that's
what makes them a people. What's the difference between
the Ethiopian and the Pygmy? The Pygmy is shorter. What's
the difference between the Ethiopian and the Egyptian? The Ethiopian
is darker. What's the difference between
the Egyptian and the Chinese? The Chinese has more slanted
eyes. What's the difference between the Chinese and the Italian?
The Italian has more olive-shaded skin. What's the difference between
the Italian and the German? The German has lighter hair.
All of these things that differentiate between peoples make them, in
some way, peculiar. So for Peter to say that we are
a peculiar people, well, that seems to fit. Only if we define
it that way, it seems to fit too well. Because why then say
peculiar, if every people group is in some way peculiar? And
I think it's because what makes us different, what distinguishes
us as a nation, a priesthood, a generation, a people, is peculiar,
is different from the distinguishing marks or the peculiarities of
other peoples. Everything that makes other people
groups peculiar is physical. What makes us peculiar is spiritual. And so you have among this peculiar
people group Blond hair and dark hair. Short and tall. Thin and fat. Asian, African,
European, Australian. In fact, the scriptures tell
us that there will be those around the throne from every tongue
and tribe and nation. So there will be all peoples
represented in this people. And so what distinguishes us
isn't anything physical. But we're peculiar. And that
word peculiar, in its Greek form, where it was
written in Greek, it has a special connotation to it that means
purchased. A purchased people. Not just
a different people, but different in this way, that we were purchased. Now, when have you ever heard
of a people being purchased? Now we might say, representatively,
the African people were purchased during the transatlantic slave
trade. You might say, equally, that
the Irish people, representatively, were purchased when so much of
them went into poverty during the potato famine and sold themselves
into slavery. And so you might look at periods
in time where mass groups of people from one people group
were enslaved or purchased, but never do we see an entire people
that is peculiar because of the fact that it's been purchased.
It's been bought. There is an owner. There is a
master. There is someone who has purchased
this entire people to himself. And in purchasing from every
tribe and tongue and nation, he makes them a people that is
only distinguishable by the fact that he has purchased them. Their
only distinguishing mark is that they belong to Christ. That He's
brought them, that He's put them into His kingdom. He's made them
His citizens. He's made them His sons and His
daughters. He's made them priests unto God. We're peculiar, not only from
every other people, but we're peculiar for the reason that
makes us peculiar. We're different from the way
that other people are different. We're spiritually different. And so He gives us these four
pairings of words, and then He says this, Semi-colon, that ye
should show forth the praises of Him, who hath called you out
of darkness into His marvelous light. So Peter tells us, there's
a reason I used the words I used, and above that, there's a reason
that God made us these things, which I've just described in
these words. And the reason for that is so that you might show
forth the praises. of God. Show forth the praises
of Him who has called you from darkness into light." The reason
for these odd pairing of words, the reason for these grinding
adjectives and nouns being seemingly forced together, the reason God
chose to use those things which seem to not go together, that
seem to be contrasting, and has chosen to beautifully and perfectly
meld them together, is that His praises might be shown. So he
says, I've given you something that will catch the world's attention. And here's what I've given you
that will catch the world's attention. It's a nation that's different
from any other kind of nation that we've seen distinguished
before. It's a people that's different than any other kind
of people that we've seen peculiarly before. It's a priesthood that's
different than any other kind of priesthood. It's a generation
that's different than any other kind of generation. And God says,
look, I've given you something that will, when rightly acted
and lived out, will catch the world's attention, to give you
a platform to praise Me on. So why do we... use a million
other platforms and sideshows and exhibits to try to catch
the world's attention. You don't need extravagant, immoderate,
worldly actions in order to catch the world's attention so that
you can teach them about Christ. This is the rationalization that
we hear used so often in American Christianity. Well, if we'll
just have the craziest and wildest music, that'll draw a crowd,
and we can tell them about Jesus. Well, if we'll just have the
biggest and best food, if we can just throw a party and give
candy like nobody's ever seen before, then once all the world
are here, we can tell them about Jesus. Jesus says, through Peter,
I've given you something that will cause all the world to look
at you, if it's lived out right. If you're actually living as
a generation that doesn't identify with Generation X, or Generation
Y, or the baby boomer generation, people are going to say, what
makes you different from the rest of your generation? Because I'm part of a chosen
generation. I'm not molded and governed by the society in which
I was raised. I'm not forced into a certain
stereotype based on what year I was born. I'm part of a chosen
generation. Chosen in Christ before the foundation
of the world. Chosen to be holy and without blame before Him.
When we are a priesthood that looks different than any other
pagan priesthood, When we are showing ourselves as royalty
that's different than any other authority structure that the
world might subjectively put up. When we are part of a nation
that identifies less with America and whatever America becomes,
and more Christ and what Christ has always been. When we're a people that's less
white, unless American, unless whatever else you think causes
you to fit in the people group that the rest of the world would
say you're a part of, and instead identify more with the people
of God. Not based on skin color, or height, or hair color, or
language, but based on ethics and moral and righteous law.
a people that are governed by the grace of God, that's going
to catch the world's attention. That's going to give you a platform
from which to praise the One who called you from darkness
into light. And you won't need to stand on
your head and spit wooden nickels. Living holy, living righteous
will catch their attention. And lastly we see that You should
show forth the praises of Him who has called you out of darkness
into His marvelous light." And here Peter gives us the reason
which we want to be praising Him. The reason that we want
to have a platform. The reason that we want the world
to be paying attention to us. The reason that we want to be
different from those who stumbled at that rock of offense and were
disobedient unto it. We want to be different from
them. We want them to look at us. We want them to listen to
us. Because we want to tell them about the One who made us different. Because we have seen One who
is so surpassingly beautiful. Who is so... exceedingly, abundantly,
transcendently satisfying to our souls, that we want the world
to know about Him. We don't hate them. We don't
want them to go to hell. We don't want them to be eternally
separated from Him. And so we do, as Spurgeon said,
and if they will go to hell, they will go with us grasping
at their ankles. Because we want to give praise
to this One who has called us out of darkness and into His
marvelous light. But even more, even more. Not to degrade, not to de-emphasize
our love for the lost. But even more than that. Our
love for this One, who has called us out of darkness and into light,
is the reason that we want to sing His praises, though all
the world still goes to hell, though every lost man does jump
over our bodies with us grasping at to their ankles, we still
continue to sing His praises, we still continue to proclaim
His goodness, because it's praise to Him, not ultimately about
them. ultimately about him. In the
book of Zechariah, we read a story of the priest, I believe it was
Zerubbabel, who put the final capstone on the temple. He put the final headstone on
that place to which the Jews would come to worship. And Zechariah
said that when that headstone was brought forth, there was
great shouting of people crying, Grace! Grace unto it! And I guess I said that wrong,
because the Bible says shouting, Grace! Grace unto it! The people lifted up their voice
and shouted, and so as God brings forth that final capstone, that
headstone, that one who was both the cornerstone, the rock of
offense, the stone of stumbling, and also the capstone, that final
pinnacle on the temple, and He places it on high, at the right
hand of the Father, having lived perfectly, having died perfectly,
having been raised for our justification, And now He ascends on high, and
the pinnacle is put on that place where all God's people come to
meet with God. All God's people cry and sing,
grace, grace unto it. Grace be given to our God, to
our King, who has made us a chosen generation. Who has caused us
and lifted us up as a royal priesthood. Who has separated us as a holy
nation. Who has differentiated us as
a peculiar people. All our hearts desire is to sing
to everyone that will listen. And when no one else will listen,
to sing to Him. Grace. Grace to it. Grace to
Jesus. Grace to that one who's finalized
the work that brings us to the Father. Let's pray. God, how splendid You are. You are thrice holy. You are
eternally holy. And You've called us to be a
holy nation. You've made us a royal priesthood. You've chosen us as a chosen
generation and a peculiar people. Cause that to be a truly motivating
work. That we would not be outdone
by Israel, and a physical temple which only shadowed the substance
of the real Christ. But let us use this difference,
this platform, which causes the world to wonder at what makes
us different, that we too would be known as the people who are
shouting grace, grace unto our God. We thank You for the grace
upon grace that was poured out upon us. Give us faithfulness
to lift it back to You. We ask all this in Jesus' name
and for His sake. Amen.
A chosen generation
| Sermon ID | 102515949257 |
| Duration | 43:01 |
| Date | |
| Category | Midweek Service |
| Language | English |
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