You may be seated. You may take out your copy of the scriptures as well. Hebrews chapter 9 verses 23 to 28 is our text this morning. Hebrews 9, 23 to 28. Have any of you ever traveled the wrong way down a one-way street? I do not often encounter many one-way streets, so when I do, it can catch me off guard. There was a number of one-way streets that I encountered in California a few weeks ago, particularly in San Francisco. And it takes me back to a time when I was barely 19 or 20 years old, serving as a summer youth director at a Baptist church in South Carolina. And we went on a youth trip, and I was driving a borrowed vehicle. several young people in it and a lot of stuff that we needed for our camping trip and I was in a in the dark in an unfamiliar city and found myself traveling the wrong way on a one-way street and my stomach dropped and I thought what can I do how can we get out of this this could be absolutely catastrophic Somehow I managed to turn off that street and get going in the right direction without any incident, but the reality of it, I couldn't sleep that night because of all of the adrenaline that was pumping in my body for the fear of what could have happened, disaster. So God is merciful. When we look to the scriptures, we learn that the way to a right relationship with God is a one-way street of sorts. Jesus said, I am the way. truth, and the life, and no one comes to the Father but by me." Jesus is the one and only way to the Father. And if anyone turns away from Him, they're traveling the wrong way on the one-way street. And the result is absolutely disastrous. And that is why the writer of Hebrews is so determined to persuade his audience not to turn back from following Christ. We take up his case again today in our study of Hebrews, so I'd invite you to please stand as we read from God's holy, inerrant, and life-giving word. Hebrews chapter 9, beginning with verse 23. Thus, it was necessary for the copies of the heavenly things to be purified with these rites. but the heavenly things themselves with better sacrifices than these. For Christ has entered not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly as the high priest enters the holy places every year with blood not his own. For then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him. Let's pray. Heavenly Father, we come today just to you in this time, just as we come to the table every time we come needing fresh nourishment to engage in living. We come to your word for fresh nourishment to engage in living for you. And so we pray that you'd supply every need according to the riches of your glory in Christ Jesus. and supply the things that we need today to better understand and then to better live out what it means to be a follower of Jesus. We ask your particular mercy and blessing upon anyone in this room today still separated from Christ by their sin. Anyone who's not yet come to eagerly wait for Jesus by trusting in what he has done on the cross. Lord God, our Father, and in his name we pray. Amen. You may be seated. Well, in the verses that led up to the ones that we read this morning, Hebrews had just pointed out, verses 18 to 22, how both the Old and the New Covenants have been inaugurated with blood representing the death of the sacrifice. So under the Old Covenant, everything was sprinkled with blood in order to be purified for use. And under the New Covenant, it is the same, a sacrifice must be offered because without the shedding of blood there is no forgiveness of sins. In verse 23 now, where we are this morning, we're reminded that the copies of the heavenly things had to be purified with ceremonial blood. But then the writer asserts that the true heavenly things had to be purified by better sacrifices than those. Those were provided by the death and blood of Jesus Christ. And so in our text this morning, the main point is this, that the sacrifice of Christ is that better sacrifice. That the sacrifice of Christ is better than those sacrifices of the old covenant. And the writer brings forth three counts by which the sacrifice of Christ is far better. Two of those counts we've seen before, so in looking at them today, they are reminders of assertions that we've already seen, but the last of the three is something that the writer of Hebrews mentions in a new sense. So let's consider, though, each one of these three counts by which the sacrifice of Christ is better. First of all, Christ's sacrifice is better because of the places He entered, yes, the places that he entered. It seems odd to me at first blush to speak in the plural of the places that Christ entered upon his death. The verse says, after all, that he entered heaven. But heaven corresponds to the two holy places of the tabernacle. And there was one tent, but it was divided into two sections. Both were holy places. The first section was called the holy place. And in it were the lamp stand, the table and the showbread that was upon it. And there was also the altar of incense before the veil. And in the second section, this was designated the holy of holies, the most holy place. And in it were the Ark of the Covenant, the mercy seat and the cherubim hovering above it. Both of these sections then signify drawing near to the presence of God. And both of these are then in mind when the writer of Hebrews says that Jesus has entered. So that's why I say the places that he's entered. He went to heaven, yes. Well, the comparison being made in this case focuses on these items. these holy things, the articles in the tabernacle as well as the tabernacle itself. In the case of the lampstand, the table and the showbread, the altar of incense, and so on, these items had to be, as it was pointed out, ceremonially cleansed under the Old Covenant by the application of blood. And these items, like the tabernacle itself, are a shadow. They are copies of deeper fundamental reality. They represent several facets of what is involved in drawing near to God. They are part of the privilege of a blessed relationship with God. So there is the lampstand. It suggests light. The lampstand suggests God's revealing light that enlightens His people with understanding and life, as it's talked about in 2 Corinthians 4, 6. which says that God, who said, let light shine out of darkness, has shown in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ. Well, the table of showbread, I think, would be clear to all of us that it expresses intimate fellowship with God. The priests ate from the bread there in the holy place. And they ate before the Lord. And so the sense of this is, is that in drawing near to God, not only do we receive his light, but we also receive life in our fellowship with him. The incense altar is an emblem of prayer because the, the, the prayers of the saints as they go up are counted as incense to God. So the incense altar is an emblem of prayer. Thus speaking of access. that we have to God as we draw near through our Lord Jesus Christ. We have obtained access. We've been given the privilege to cry out to his name, to pray with a conviction that he hears us, that he welcomes us before him. Now, apart from an acceptable sacrifice, though, each of these privileges must be denied to sinners. No light. No life, no access. So just as the articles in the tabernacle had to be purified with blood, so these aspects of God's presence, what they represent, required sacrifice if they were to be able to be enjoyed by sinners. As we sinners are unworthy to receive God's light, we're unable to be welcome at the table of the Lord, and we must be denied access to the intimate experience of prayer. Oh, Richard Phillips speaks about this. He says that, well, he says, without the blood, apart from a sacrifice, everything in the tabernacle speaks to privileges that sinners must be denied there. There could only be the piercing gaze of God, that the tablets of the law open before him while the sinner stands condemned. You see, therefore, what the blood accomplished. For when you apply the blood of the sacrifice, the sacrifice that has borne the sin of the sinner's place, the sacrifice that has satisfied God's justice and turned His wrath aside, the whole situation is changed. Now when God turns to the lampstand and sees the sprinkle of blood, He gladly shines forth His light to the sinner. Why? Because the blood speaks of the way that he has provided, through Jesus Christ, the forgiveness of sins through the blood. The same is true of the table of bread God receives and feeds us because the blood of the lamb has been applied. The same is true with regard to the full and open access to God in prayer, symbolized by the altar of incense. So because of the blood, for us, God's throne is a throne of grace. And our prayers are received as those of dear So, without the shedding of blood, there is no forgiveness of sin, but with the shedding of Christ's blood applied to every aspect of our relationship with the God who lives in heaven, there are forgiveness, acceptance, blessing, light, life, vitality, and access. So, the place where Christ has entered is heaven itself, not a copy. And he has entered now to appear before the presence of God on our behalf. Now, as we make our way through these verses, we're going to notice this recurring idea of appearing. Here in the final phrase of verse 24, we're told that now Christ has entered heaven itself to appear. He is now appearing before the presence of God in the interest of his people. He is there as our great high priest. As John writes, 1 John 2, 1, little children, I write these things to you that we will not sin. But if anyone does sin, we have an advocate. with the Father Jesus Christ of the righteous. He is appearing before God as our High Priest. He is seated at the right hand of the throne and he speaks on behalf of all who've taken refuge in him. If you are in Christ, he is advocating for you. He is speaking to you, to the Father, in your behalf. The reality of Christ's appearance in the presence of God calls to mind the annual day of atonement under the old covenant when the high priest would enter the Holy of Holies and he would go to appear before the Lord. In God's presence, the high priest would sprinkle the blood over the mercy seat to atone for the sins of the people. And now Jesus appears. in the presence of the Lord, having shed his own blood. And in essence, he is making application of his blood to the situation. The situation is we deserve God's wrath. God's remedy for Christ is that he has paid. He has absorbed the wrath that we deserve. He's advocating, therefore, for his people on the basis of his death. This is his continuing work as a priest. He lives to make intercession for those who draw near to God through Him. We can only approach God through the person and work of Jesus. And if we turn back, we're going the wrong way on a one-way street. There's no other way because Christ has entered to appear before God. We can enjoy access, ponder for a moment the privilege that it is to have access to God. access, fellowship, and the light of the knowledge of the glory of God. And we should indulge in these blessings. So first of all, we consider that Christ's sacrifice is better because of the places he entered. Secondly, Christ's sacrifice is better because of the number of times he offered, the number of times he offered himself. shows that his sacrifice is better. And we've seen this in the past, right? That Christ died once. It's important to the point that the writer is making, so he's making it again, and it does well for us to consider it again. In verses 25 to 26, we read that it was not to offer himself repeatedly as the high priest enters the holy places each year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. There really are, I think, two matters that the concerned pastor is highlighting here. One of them is in our face, right before us. It's clear and bold, so to speak. It's in our face. And the other is a little more subtle, but both are important. The clear and obvious point of stress here is that it wasn't necessary for Jesus to offer himself repeatedly as it happens with the high priest under the law of Moses. So as we have remembered on the day of atonement that took place once a year, but it was repeated, it only took place once a year, but it was repeated each and every single year. And each time it was a different priest and each time there was a different blood from a different sacrifice. that was given, and that is because these sacrifices were types and shadows. They were not able to actually atone for sin, not able to put away sin, although they were able to portray how sin would be put away, how it would be atoned for and removed. Now, in contrast to the Day of Atonement, it was never intended for Christ to offer himself repeatedly. If that had ever been the case, then he would have had to do so over and over and over and over again since the foundation of the world. One and only one sacrifice of Christ is necessary because of who he is that was sacrificed. And in addition, repetitive sacrifice is unnecessary in the case of Christ because of the extent to which he suffered. He suffered to the full extent All of the guilt, of all of the sin, of all the called was borne by Christ in that one sacrifice. So since the offering of himself meets the requirement of justice, one sacrifice is all that's needed. Any more would be superfluous. And this fact helps underscore again that the sacrifice of Christ surpasses that for which the law called. There could never be a sacrifice like the sacrifice of Christ. Never a substitute for His sacrifice. By His suffering, He has put away sin. It is as Isaiah prophesied, He was wounded for our transgressions, He was crushed for our iniquities. Upon him was the chastisement that brought us peace, and with his stripes we are healed. All we, like sheep, have gone astray. We have turned, every one, to his own way. And the Lord has laid on him the iniquity of us all. For he has poured out his soul to death and was numbered with the transgressors, yet he bore the sin of many and makes intercession for the transgressions. for the transgressors. The writer of Hebrews stresses this truth one more time in verse 28 of Hebrews 9. Christ was offered once to bear the sins of many. Peter puts it this way. He himself bore our sins in his body on the tree. And by his bearing them, he has put them away. Put them away. I just love that statement. He's put them away. By the sacrifice of himself now. So he has put away sin for all who draw near to God through him and that phrase you could take it in a couple of different ways. If Jasmine tells Judah justice or Josie to put away. Their toys. Or if Melissa asked me to put away my clothes, putting away would have the idea of storing them in their proper place until the time was needed. Then we would pull them back out. Thank God that's not what Christ has done with our sins. His way of putting away is to remove them all together. He has put them away. Psalm 103, 12 says, as far as the east is from the west, so far does he remove or put away our transgressions from us. Now I like that description of putting away. And I know that's what the writer of Hebrews has in mind here. In putting away, he means to remove them from us. And how far does he remove them from us? As far as east is from west. How far is that? It is infinite. It is a complete and absolute removal by his sacrifice. Christ has put our sins so far from us that they are out of his thoughts. out of his mind, away from his recollection, and they will never be needed or heard from again for all eternity. Isn't that good news? Because the fact is that those who are not in Christ will never escape the reality of their sin. No, their sin will forever be exposed. It will forever be out in the open. It will never be forgotten and its punishment will never be finished. Oh, how good for those who are in Christ to know the peace of the sin burden. Having been forever lifted. It is our peace that our sin burden has forever been taken and the guilt has been forever infinitely removed. Oh Psalm 98 calls us to sing to the Lord a new song for he has done marvelous things. And this is certainly one of those most marvelous things. He has worked salvation for his people and we are to celebrate that salvation. We have every reason to. What could be better news to a guilty and shameful sinner than to learn that their sins have been put away? Make a joyful noise to the Lord. Sing praises. To the Lord. Incline your heart to Him and bless His name. Live enthusiastically for His glory. He is good. He is good beyond our comprehension. Now there is a second point that kind of settles in behind the obvious one here. The obvious point that hits us right between the eyes is the point that Jesus offered Himself but once and thereby put away the sins of His people. The subtle point that is not as blatant is also significant. And that point, I think, is this. History has a turning point. History has a turning point and this is it. I want you to notice a striking phrase about this once for all appearance of Jesus. He has appeared once for all, when? At the end of the ages. That is to say that Jesus' appearance by which He put away sin is a pivotal point in history. It occurs at the end of the ages. We noticed previously under our first point this emphasis on Christ's appearing. There it was said that Christ now appears in the presence of God on our behalf. This is present tense. It applies the same way to us today as it did when Hebrews was written. Christ is presently in heaven before God's throne on our behalf. But previous to the present, that is in the past, Christ also is said to have appeared. So I think that if you notice these words appearing, you notice that there's a movement underneath the surface by which the author is trying to carry us along in historical movement. First of all, to see things the way they are. Christ is now pleading, he is now interceding, but then also to see the way things happened and later to see the future, what will happen. We see a movement in history and this movement of history then points us where we are right now in the text to the past, which is a pivotal point. A pivotal point. And the reason that what took place in the past when Christ appeared, past tense, his earthly incarnation, life, death, and resurrection, this is all in the past. However, that appearance took place at this point that is so pivotal, and the reason it is a pivotal point is because this is what happened at that point. Christ's appearance on earth to live, die, and rise is the pivotal moment in history. So I say pivotal because what? You know, if you're playing basketball, you pivot. That's when you have a pivot foot. And when you stop dribbling and you want to elude all the defenders, you've got to move around. You can move all you want to, but you can't move your pivot foot. But you can go this way and that way. and move all kinds of, but that's, there's a turning. You can turn all around. And that's why we call this point pivotal, because something happened in which history made a turn. absolute turn. The coming of Jesus and the offering of Himself for sin happened at the end of the ages. This language recalls what the writer said at the very outset of Hebrews. Chapter 1, verses 1 and 2 asserts that long ago God spoke by the prophets, but in these last days He has spoken by His Son. all that time and then now in the last days. Peter sounds similar when he writes 1 Peter 1.20 that Christ was made manifest in the last times. Paul also speaks likewise of the age of the church in 1 Corinthians 10.11 saying on us the end of the ages has come. What this all means for sure is that history is certainly getting closer to finality. But This also means history was moving forward, even under the law of Moses. In a downward trajectory, in terms of sin, promises were made about the coming Messiah. There were promises upon promises from the Lord. Finally, at long last, at the end of this age of promises made, the promised one came and offered himself. It was the end of the ages and a new age has come. The coming of Jesus and the offering of himself changed everything. Hopelessness was greeted with hope. The coming of Jesus and the offering of himself changed everything. And so history is marked. History is marked by a beginning. It's creation. History is marked by a tragedy, the introduction of sin and the reality of condemnation. But then history is marked by a focal turning point. And that point was the appearance of Jesus on the earth to live, die and rise. And nothing, nothing about you or me is more important than what we believe about that point in history. Now, third, Christ's sacrifice is better. Not only because of where he entered, not only because of how many times he offered himself, but his sacrifice is also better because he will be making a reappearance. And the reappearance that he will be making declares and demonstrates that his sacrifice is better. Now in each of the main points, that the writer of Hebrews is making, he uses the tool of comparison and contrast to accomplish his purpose. He's showing us how the coming of Jesus was like the sacrifices and then he's also showing though why it's so much better because of the ways in which it was different and distinct. So in the first point, he drew a comparison and contrast between the purification of the worship articles and the effect of Christ's death on the various aspects of a right relationship with God. And in the second point, the writer drew a comparison and contrast between the Day of Atonement and Christ's offering of himself on the cross. And now, in the third point, the writer compares and contrasts the eschatology, now don't get scared, I'm going to use the word, the eschatology of human existence with the eschatology of Christ. Now, you know, I myself kind of get unnerved when I'm around people that start throwing out some of these terms because I'm thinking, now what exactly do they mean by that? And I think eschatology is one of those things that simply is talking about the doctrine of the end things, right? What's going to happen at the end. And so you're talking about culmination. That's what you're thinking about when you use this term. And so if I was to use other words, I would say this is the contrast between the culminating matters of human existence and the culminating matters of Christ's appearing. That is how we end and how he ends, at least in terms of this earth. How do we end? Well, and how does Christ end? So that's what you just simply call the eschatology, the eschatology of Christ, the eschatology even of human beings. Now, in the previous two points, our attention has been on the present appearing of Christ in the presence of God and the fact that he is there for us on our behalf. And then it was also on the past appearance of Christ on the cross. to put away sin. Now under this heading, the historical point of view now turns to the future. And there is a future culmination in the life of every human being. That's it. There's an eschatology. You have one. It's coming to pass. And there's also a future culmination in God's plan for the appearing of Christ. And so again, you see this, he appears, he appeared, he will appear. Now, verse 27 describes two unavoidable aspects of the eschatology of human existence. Two unavoidable aspects of what is going to happen at the end of your life. It is appointed for man to die once, and after that comes judgment. God appointed two aspects of human existence which are unavoidable, death and judgment. The government added taxes, but God appointed two, death and judgment. Now, these are two inevitabilities every human in general will face. Now, I admit, there's some exceptions. We should just admit that there are some exceptions. This is a general appointment. The generation which is alive when Jesus returns will escape death. Sinners will not escape the second death. But if you're alive when Jesus returns, then unless you die immediately or then appearing in that, I don't know how that's all for sure going to happen. But there's some way in which you could say that That generation is not appointed in this way. But in general, every human being faces an inescapable appointment with death. Each will breathe his or her last. Their hearts will cease to beat. Lungs will cease to breathe. Brain activity will stop. We will all die. Not only will we all die, but we will all die but once. It is appointed unto man to die once. That's an important word here. There are no second chances. No coming back for a mulligan. Again, I can think of a few exceptions, but no coming back for a mulligan still, but a few exceptions to this. These would be the people who were raised from the dead. And there's only a handful of them. It would also include the two we are aware of who managed to go straight to heaven without dying, Enoch and Elijah. But if life is one and dying is once, then there is no such thing as reincarnation. You live one life before the gaze of the one true God and you die one life. Now, I think it's safe to say that most people do not like to talk about death. A recent survey found that 37% of people did not like to talk about death because they did not want to upset other people. And that same survey said that 34% found it too depressing to think about themselves. So it would seem that 37% didn't want to depress others, and 34% did not want to depress themselves by thinking on the topic of their deaths. And that tells us why people don't want to think about it. Most people realize they're going to die, but they don't want to think about it. Because I don't know anybody who thinks they're going to live forever. So most people just hide from the reality. So for almost everyone, though, the question is not whether I die. People do ask themselves the question, what happens after a person dies? And not a few persons suggest that when you die, you pass into nothingness. I don't know how they know, but they think they do. And if you ask AI this question, What happens after a person dies? You get this answer. After a person dies, their body undergoes several physical changes, including the cessation of vital functions, a drop in body temperature, and the stiffening of muscles known as rigor mortis. Simultaneously, the deceased's family must take immediate legal and logistical steps, such as getting a legal pronouncement of death to obtain a death certificate, and making arrangements for the body's transport and eventual burial, cremation, or other disposition. Well, most people wonder what happens when a person dies or not helped any by that AI answer. And they're not talking about the body. Most of them are thinking of an afterlife. And most of them assume there is an afterlife. And most people assume that it's a happy one. They're in a better place. It seems like every funeral I've ever been to. Lost and saved, everybody says. They're in a better place. They're better off. And sometimes I think, how do you know? Does the evidence suggest that? Should we just tell ourselves that? It keeps us from thinking about our own deaths in a serious way. Well, the Bible has a different answer and a far more serious one to the question, what happens when a person dies? It is far more important than any biological answer that could ever be given. After death, says the Bible, comes judgment. After death, human beings encounter their Creator. They appear before Him as judge. In perfect justice and righteousness, He will assess their lives. And in each case, he will render a verdict and a sentence. He will determine for each one their future existence. Will it be heaven or will it be hell? And it will be either of the two. And we are assured in the scripture that hell is a reality and that it is a real sentence that most people will receive because that's where we all deserve to be. It will be heaven only for those whose savior is Jesus. Those for whom he offered himself. These are the ones who turned from sin and trusted in Him and His saving work. And they are now resting in His appearing before the Father in heaven on their behalf. Everyone else will be sentenced to the fires of eternal punishment. There will be weeping and gnashing of teeth. There the worm does not die and pain does not end. Torment is ongoing for all eternity. One of the reasons we are living here on earth as followers of Christ in the present time is to warn the world of these two inevitabilities. Death. and judgment. We must let folks know that the only way to be properly prepared for death and judgment is to put their faith and hope in Jesus Christ and the offering of himself to put sin away. If you've not the same time, if you are here this morning and have not turned to Christ, Our highest hope for you is that right this moment, you would turn to him and receive forgiveness, having your sins put away. And then you are ready to stand before holy, righteous, omnipotent God, who is the judge. But the combination of death and judgment for human beings, that's not really the writer's main point here. It's a truth which he assumes and sets forth in order to make the other truth plain and clear. So let's turn to the culmination of the work of Jesus. Verse 28 states that Christ. Having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for Him. So here is the comparison and contrast. It is appointed unto man to die once and be judged. Even so, Christ only dies once. That's how the two culminations are alike. But here is where they are different. After death, Christ appears again. He does not die again because it is needless for him to be appointed to do so, nor does he find himself subjected to judgment. Rather, when he appears, he comes not to deal with sin, but to save those who are longing for his return. In death, he bore the sins of many, and now he comes to rescue those for whom he died. Rescue! You see, while while judgment falls upon those who resist him and reject him, salvation delivers those who have trusted him. Jesus delivers those who have trusted him. He saves them. Those who have trusted him demonstrate that trust. They demonstrate that trust by eagerly anticipating his return. They want him to come and they're looking for his return. They will enter into the new creation, the new heavens, and the new earth forever to live in glory. And Zephaniah prophesied the coming judgment on the nations. He said, through him, the Lord said, through Zephaniah, the Lord said, therefore, my decision is to gather nations, to assemble kingdoms, to pour out on them my indignation, all my burning anger, for in the fire of my jealousy, all the earth shall be consumed. But Zephaniah also spoke of the Lord's delight in saving his people. Chapter three, verse 17 records this assurance. The Lord, your God, to the people of God, the Lord, your God is in your midst, a mighty one who will save He will rejoice over you with gladness. He will quiet you by his love. He will exalt over you with loud singing. Imagine the most wonderful voice you've ever heard that you consider the most wonderful voice you've ever heard. It can't come close to this. God made that voice and every other one you think sounds good. And one day, if you are His, God, this says, God will quiet you by His love and exult over you with loud singing of His own. You know, Christians should not be depressed by speaking about death. It's natural, yes, to think of the sadness our deaths will involve for those who remain. However, for the Christian, truly the best thing that can happen to us is to die. To be absent from the body is to be present with the Lord, and to be present with the Lord is to be with the one who offered himself up for us, who gave himself to put away our sin, who will sing over us one day. He is the one who is mighty to save and who is returning. Having already died for sinners, His return is not to deal with sin. He will not have to die again, but He will fulfill the provision of rescue from this sin-cursed earth and take us home forever to be with Him. Now, as we've noticed, Time and history are very important to the writer of Hebrews. In just these few verses, he's woven into his argument the flow of history. First, there is the present. At this present time, right now, Jesus is appearing where he has entered into heaven. He is situated before the Father on our behalf. Second, there's the past. At the end of the ages, Jesus appeared to suffer once in order to put away sin. And third, there is the future. At an unknown future time, Christ Jesus will reappear. He will come again a second time, and his mission at that time will be to perform a rescue. As judgment falls, he will protect, defend, and deliver His people. And you can know who they are. You can know if you're one. You see, they are the ones who are looking for Him to come. They are eagerly awaiting for Him to return. And oh, may that be who you are. One who, because you trust in Him, you are eagerly waiting. For Him to come and get you and take you home to your forever home in the new heavens and the new earth. Let's pray. Lord God, we come. We are amazed that God would sing over us. May that singing that we anticipate as your children fill us with hope and expectancy as well as resolve and determination to warn people that are all around us. There is death and there is judgment. and to encourage them to turn and go the right way down the one-way street, Christ, that they would embrace Him and not turn back, but earnestly look forward to His return. And when it's in Jesus' name that we pray, amen.