We turn to 12, chapter 16. Again, the hymn writer says, we steal my soul. The waves and winds still know his voice who ruled them while he dwelt below. The waves and the winds still know. Do we still know? Do we still know? Now, as we come to 2 Samuel 16 verses 1 to 14, I want us to look at David encounters enemies. David encounters enemies. When David was told of Absalom's coup d'etat, as it were, he, remember, flees from Jerusalem. He leaves Jerusalem. We have seen that he could have rallied his men, his troops, and everybody around him, perhaps, to try to withstand. But he will not do that. He will not withstand Absalom. For at this point in his thinking, to withstand Absalom is to resist the hand of the Lord. To withstand him will be to resist the hand of the Lord. He saw Absalom as the hand of the Lord in justice against him. for all that he's done. He has never forgotten his sin. He's never forgotten what he has done to Uriah and to Bathsheba. And that was why he was very weak. And that was why Absalom became the kind of man that he became. That was why Absalom's brother became the kind of person that he became. He was weak. He didn't seem to have any control over his family at this point in time. He never forgot that sin. In chapter 15, of 2 Samuel, and there in verses 13 to 37, while he was leaving Jerusalem on his way, he encounters some friends. he meets with some friends. First, he meets Itay and his people who had come to David and who had become to him like the apostles were to our Lord Jesus Christ. They were good friends who would not abandon him or leave him. They went with him. He said, go back. You have come for shelter. You've come for refuge to my place. I've tried to give you some. You cannot follow me now. Stay. You will continue to enjoy that refuge. They said, no. We will go with you. We will be with you wherever you have to. We are going to be with you and we're going to follow you. And in second place, he encounters Zadok, the priest, along with the Levites. All of them come and they are bearing the Ark of the Lord, the Ark of the Covenant. And they come and they are there with him. He says, no, the Ark of the Covenant must not follow me. No, it must go back. It is not the Ark. It is the Lord himself that will have mercy upon me. If he will have mercy upon me, he will. But I must not take the ark out of Jerusalem. It must stay there where it belongs. And you, the priest of the Lord, may go and continue to serve him." At the same time, Hushai, the archite, who was a wise counselor of King David, also later on meets him. And there he was an encouragement. because at this time David had prayed, he had heard of Ahithophel, he had heard of his treachery and of his treason, and there he prayed and God almost instantly answers because as he goes along he meets Hushai, another wise counselor of his, like Ahithophel, not quite like Ahithophel, for Ahithophel was his favorite and beloved counselor. He was a counselor by excellence as far as counselors were concerned at that point in time. But Hushai was a glimmer of hope. He was an encouragement, and he says to him, go back, go and stay. He was an older man. He would be more of a burden than a help anyway. However, he would be more useful if he stayed back in Jerusalem. So he sends him back to Jerusalem as well. Now, here in chapter 16 and in verses 1 to 14, David has two more encounters, but this time not with friends. with enemies. He encounters Ziba, who is Mephibosheth's servant. He is the servant of King Saul, who has become the servant of King Saul's grandson, because Mephibosheth was King Saul's grandson. That was the son of Jonathan, as we have seen. So he is the servant of Mephibosheth, and he's there. He comes at this time and meets with David, but after him, then comes Shimei. Shimei was a relative of Saul, and he comes. Zeba comes disguised as a friend, as a supporter, but Shimei does not hide his colors. He comes cursing, insulting, stoning, raising up dust against King David. Now, without denying David's sin, and without trying in any way to minimize them, We must always remember that to despise, to oppose, or to betray David is to despise or to oppose and to betray God who anointed him. Now you understand why David will not lift up his hand against King Saul. He understood the significance of God's anointed one. He never lift a hand. even when he had the opportunities, even when he was under pressure from his own supporters, he will not do it because he understood what that meant. And David was God's anointed. To do anything against him is to do the same against the God who anointed him. So as we come to look at David and Countess Enemies, I want us to consider these two things. Ziba slanders Mephibosheth in verses 1 to 4. And secondly, we'll consider Shimei curses David in verses 5 to 14. Those are the two things we'll consider this evening. So first of all, Ziba slanders Mephibosheth in verses 1 to 4. In chapter 15 and verse 30, we are told that David and his supporters ascend the Mount of Olives. Then we're told, so David went up by the ascent of the Mount of Olives. And then in verse 32 of the same chapter 15, we are told that they are now at the top, verse 32. Now it happened when David had come to the top of the mountain. We have come to the top of the mountain. And if you jump now to chapter 16, and here in verse 1 of chapter 16, you see that they have just passed the top of the mountain. For we read in verse 1, when David was a little past the top, So there is progress, there is progression, if you like, in what is going on. They have passed the top of the mountain, and when they have passed the top of the mountain, there was Ziba, the servant of Mephibosheth. There they meet with Ziba. Ziba now sees a very good opportunity to secure for himself, if you like, the coveted property of his master, Mephibosheth. This is the time, this is the opportunity to go and see how I can get at the estate of my master, Mephibosheth, the son of Jonathan. I remember how Jonathan and David were blood brothers by covenant. That was what they had done. They had used blood to make a covenant between themselves. And David had promised he will not lift a finger against any of the family of Saul for the sake of Jonathan. Ziba comes. And when he comes, he comes bringing provisions for David and his supporters. This is what he does, verse 1 of chapter 16. When David was a little past the top of the mountain, there was Ziba, the servant of Mephibosheth, who met him with a couple of saddled donkeys, and on them 200 loaves of bread, 100 clusters of raisins, 100 summer fruits, and a skin of wine. That's not a fortune, two donkeys for the hosts that were going out with David, but that was a good sign. He was showing support, and it's come to provide something at least for the people. And as he comes with all this, David is initially suspicious. In verse two, and the king said to Ziba, what do you mean to do with this? So Ziba said, the donkeys are for the king's household to ride on, the bread and the summer fruit for the young men to eat, and the wine for those who are faint in the wilderness to drink. It's supposed to refresh and strengthen those who become weak later on on the journey. So he comes. And when he is asked then by David concerning his master, Mephibosheth, What does he do? David asks him, Ziba wastes no time at all. He had a mission, he had a goal, and he does not waste any time at all. He begins deliberately to accuse his master, Mephibosheth, of planning to recover the throne of Israel amidst all the general confusion. in the midst of the confusion, he is planning against you. For in verse three, then the king said, and where is your master's son? And Ziba said to the king, indeed, he is staying in Jerusalem, for he said, today the house of Israel will restore the kingdom of my father to me. The kingdom will be restored to me. Now, we can Go ahead, cheat a little bit if you like, because we know that it is not true. What he's saying, it is not true. And we are told there in chapter 19, in verses 24 to 30, that it was a lie. It is not true. He deceived his master. Indeed, his master wanted to come. They arranged everything, and this man disappeared alone and left his master. And remember, his master was crippled, had a problem. So he was dependent. Ziba leaves his master, comes, tells lies against his master because he wanted his master's estate. But David hastily, hastily listens, believes, and makes a decision, a decision that he will regret. He gives Ziba what he coveted. His master's estate, that's what he wanted. And he gives all to Ziba. So the question is, why the malicious accusation by Ziba? Well, one of the reasons is greed. He wanted what his master had. And with such an impossible story, because it was an impossible story, why did David believe and judge Mephibosheth, so hastily. Why did he do that? And if you think first of all of Ziba, in chapter nine of 2 Samuel and there in verse 10, Ziba was a man of some importance, if you like. He was a man of substance himself. He had 15 sons, but he also had 20 servants. However, himself, his sons, and the servants were all commanded to serve their master. Or in this case, their master's son, Mephibosheth, who had become their master. If you look at 2 Samuel 9, 10, we're told, you therefore and your sons and your servants shall work the land for him and you shall bring in the harvest that your master's son may have food to eat. But Mephibosheth, your master's son shall eat bread at my table always. Now, we're told, Ziba had 15 sons and 20 servants. So he was a man of some substance himself. 20 servants is a lot, even for that time. But he had them. And he had 15 sons at the same time. So that Ziba was not content to be the manager of a massive estate that belonged to Mephibosheth, another person, his master. No, he wanted to be master of the estate. He was not content to be a servant and to manage a massive estate. He wanted to master the estate. He wanted to be the master. Greed. was one of the bullying factors. And you will note this, that though Ziba pretended to support the king and came with all these goodies, if you like, for the king and his people, Ziba actually did not follow the king into exile. He didn't follow him, no. He stayed safe in the territory of the Benjamites. That's where he stayed. Ziba likely thought for himself, David might survive this assault by Absalom. If he survives it, I want to be in his good books. So he goes, and he gains the favor of the king. The king was deceived. But if he does not succeed, I'm not going to follow him so that I will not be seen with him. I will stay safe with the Benjamites. And where does he stay in particular? He actually stays with Shimei, as we'll see later on. The same Shimei that was cursing David and his supporters. That's where he stays. That's where he remains safe among the Benjamites. When you think of David at this point in time, at this time, David was contending with his son's rebellion. It was a lot to take. To add to that, his good friend, his beloved counselor Ahithophel has turned against him. He's gone with his son. The king didn't know who to trust. It was too much. His son, his best and closest counselor have betrayed him. Who else has turned against him? It was easy for him at this time. He was quite weak and vulnerable as it were. It was easy for him to believe that Mephibosheth also has turned against him. His son has done it. His best counselor has done it. It wouldn't be too much for Mephibosheth to do the same. And right from the time they had come out, because of this pressure and all that was going on, you will notice that David had actually done things that he shouldn't have done. Because in the first place, he counseled the priests, Zadok and the rest of the priests. He told them to go back and stay, not simply to stay, but to become spies for him. Hushai, his good counselor that he meets along the way, he says, go back as well. Yes, he will have been a burden along the way, but when he says go back, he says go, along with the priests, be my eyes, be spies for me, in short, in the council of Absalom. That's what he has said. So go back, spy for me. Be my spies, but pretend to be supporters of Absalom. So he was asking them to sin. He was asking them to do the wrong thing. He himself was sinning at this point in time. So that instead of waiting on God to answer his prayer, the prayer that he prayed, and God began to answer by bringing Hushai his way, so that he was encouraged when he saw this good counselor of his. Instead of waiting for God to answer the rest, here King David was trying in his own human efforts, as it were, to defeat the counsel of Ahithophel, as he prayed for in chapter 13, I mean chapter 15, and there in verse 34. Because when he heard of the betrayal of Ahithophel, we read in verse 34 of chapter 15, but he said, but if you return to the city and there, in verse 34, and say to Absalom, I will be your servant, O king, as I was your father's servant previously, so I will now also be your servant, then you may defeat the council of Ahithophel for me. So he was seeking in his own ability, in his own wisdom, in his own human efforts to defeat the council of Haithafel, instead of waiting. And in so doing, he is leading others and himself to do the wrong thing, to sin against the Lord. Because if he had considered for a moment, if he had just thought about Ziba's story for a moment, He will have seen how ludicrous it was for Mephibosheth, the grandson of Saul, to imagine that Absalom, David's son, was fighting against his father to seize the crown and hand it over to him. That is just stupid. It's silly. It's ludicrous. If he had thought for a moment, he would have known that that story was too fantastic, too true, too good to be true. It couldn't happen. There is no way it could happen. He knew Absalom, his son. He knew his, what's the word I'm looking for? His ambition. This was an ambitious young man. He wanted the throne for himself. How could he think of handing that over to anybody, especially Saul's grandson? No. If he had but thought about it for a moment, he would have seen, but you see, under this pressure and constantly thinking of the sin that he had committed, somehow he was confused and he believed and he acted wrongly. Ziba, actually, if you notice at this time, had come to him. He offered David his support. He brought some help, some food to show his support, to encourage David. And he did this at this time when every other hand was either paralyzed in terror and was unable to act or else they were actually armed against David himself. This is a time when Ziba comes and offers his support and help for the king. Every other hand at this time were either paralyzed to do anything, or they were actively in arms against David. Perhaps David thought, I could do with any help. Every help that comes, every little helps. And so he listens, and so he believes. But remember, in John chapter seven, And there in verse 24, the words of our Lord and our Savior, the Lord Jesus Christ. John 7, 24, do not judge according to appearance, but judge with righteous judgment. And if David had only fought for a moment, and not allowed the appearance to take him in. And as for discernment and for the Spirit of God to help him, perhaps he could have seen through Ziba's lies and done the right thing. But he did not. Ziba slanders his master, Mephibosheth. Secondly, Shimei curses David in verses five to 14. They've got to Bahurim. Shimei, a relative of Saul, appears. And when he appears, he appears with, if you like, his double barrels firing. He appears cursing, stoning, accusing David of bloodthirstiness. In verses five to eight of 2 Samuel 16. Now, when King David came to Bahram, there was a man from the family of the House of Saul whose name was Shimei, the son of Gera. Coming from there, he came out cursing continuously as he came. And he threw stones at David and at all the servants of King David. And all the people and all the mighty men were on his right hand and on his left. Also, Shimei said thus when he cursed, come out. Come out, you bloodthirsty man, you rogue. The Lord has brought upon you all the blood of the house of Saul, in whose place you have reigned. And the Lord has delivered the kingdom into the hand of Absalom, your son. So now you are caught in your own evil because you are a bloodthirsty man." The man, I will say, was full of anger. He was an angry man. He was a boiling volcano. No restraint. And he was not afraid. He was not afraid. He knew what the kings of the time could do. But at this time, there was no fear. Anger had hidden fear, as far as this man was concerned. He charged David with the death of Saul's household. But David never did that. Charges him, he never even touched soul. And he seems to be like a prophet. He decides now he knows. This is God's judgment on you because of this. Because of your bloodthirstiness, he says. Abishai, that's the brother of Joab. Joab is the head of the army, David's army. Abishai is angry, as every general, every soldier, every man there, supporter of David would be. He hears this man. You know, everybody's looking at the king. He doesn't say anything. He doesn't do anything. And of course, they didn't want to take action without any command from the king. Abishai asks permission. He says, please permit me, let me go over there and take off the head of this dead dog, he calls him. in verse nine. Then Abishai, the son of Zerui, said to the king, why should this dead dog curse my lord, the king? Please, let me go over and take off his head. Just say the word, and he is as good as dead. He was feeling for his master. Why would this man come and be insulting the king like that? And the king doesn't seem to say anything. He's not saying anything. Give me permission, let me finish this one. But David will have none of it. In verse 10, but the king said, what have I to do with you, you sons of Zerui? So let him curse, because the Lord has said to him, curse David, who then shall say, why have you done so? The action of Abishai reminds us of the time when Peter used his sword, you remember, to cut off the ear of this god that has come, one of the high priests god that had come to arrest our Lord Jesus Christ. He cuts off one of the ears of the officers that had come in John chapter 18, and there in verse 10, and the Lord said to him, no, you don't know what type of series you're supposed to have. Look at John chapter 18, and there in verse 10 of John, Chapter 18, verse 10. Then Simon Peter, having a sword, drew it and struck the high priest's servant and cut off his right ear. The servant's name was Malchus. So Jesus said to Peter, put your sword into the sheath. Shall I not drink the cup which my father has given me? David says, leave him alone. God has said to him, do this. Curse David. And if God has commanded him, shall he not curse David? Who will stop him from doing that? So that again, David, if you like, he refused to return, railing for railing, reminding us again of our Lord Jesus Christ. Remember the Apostle Peter, how he puts it concerning our Lord and our Savior, the Lord Jesus Christ. There in 1 Peter chapter 2 and verse 23 of 1 Peter chapter 2. The Apostle Peter, writing concerning our Lord Jesus Christ, he says, 1 Peter chapter 2 verse 23, he says, who when he was reviled did not revile in return. When he suffered, he did not threaten, but committed himself to him who judges righteously. This is what David does at this point in time. He reminds us clearly of what our Lord Jesus Christ, here he is as a type of our Lord Jesus Christ, Abishai, as a type of Peter, if you like. Because David sees God's hand afflicting him. He doesn't see Shimei. He's not looking at his enemies. He sees God behind. For if God did not allow it, it will not happen. The fact that he was on the run, he knows it's God that has allowed it. And he, as far as he was concerned, it was a punishment for him. It was a punishment from the Lord for his sin. And there was no way he was going to grumble or fight against that. No, he was going to bear it all the way. And he says to them, there. We know that he did not have the blood of the household of Saul on his hands. Of course, he had the blood of Uriah and Bathsheba, but not that of Saul, definitely. So he says again in verse 11, David said to Abishai and all his servants, see, how my son, who came from my own body, seeks my life. How much more now may this Benjamite let him alone? and let him curse, for so the Lord has ordered him. If my own son, my own blood, has risen against me, he wants to kill me because of the throne, what's shimei? What's cursing? That is a lesser evil, he seems to say, compared to all that is happening to me, even with my own son. My own son. And then in verse 12, David prays. He prays that God may bring good out of Shimei's cursing. Out of this evil, he is praying that God may bring good. And this is, as it were, bearing fruits worthy of repentance, Matthew 3, 8. This is fruit, total, complete submission to the punishment of God, knowing and accepting that he has sinned against the Lord. This clearly is bearing the fruits that are worthy of genuine repentance. This is what is happening at this point in time. The only hope The only hope that David wished for at this point in time was not in human deliverance. It was not in human protection. Not protection from his soldiers or his army or all those who were around him. That's not what he was looking for. He was looking to God's mercy. It is God's mercy that he yearned for and prayed for at this time. And so he says, very unlike the sons of Zerui. That's not what he's interested in because this is essentially what he says in verse 10. But the king said, what have I to do with you, you sons of Zerui? It's not you. It is the Lord that I'm looking to for mercy and for deliverance and for protection. And never more truly than on this occasion was David true type of our Lord and our Savior the Lord Jesus. Here he acted and spoke as a type of our Lord and our Savior the Lord Jesus Christ when he was in similar circumstances. If you compare that with the Gospel of Luke and there chapter 9 verses 51 to 56 you will see what I'm talking about. In Luke Chapter 9, 51 to 56 of Luke, Chapter 9, from verse 51, Now it came to pass, when the time had come for him to be received up, that he steadfastly set his face to go to Jerusalem, and sent messengers before his face. And as they went, they entered the village of the Samaritans to prepare for him. But they did not receive him, because his face was set for the journey to Jerusalem. And when his disciples, James and John, saw this, they said, Lord, do you want us to command fire to come down from heaven and consume them, just as Elijah did? But he turned and rebuked them and said, you do not know what manner of spirit you are of, for the Son of Man did not come to destroy men's lives, but to save them. And they went to another village. Here we see a type of Christ David. Let me now just make a few applications as I finish this evening. The believer, the true Christian, has good reason to fear the smiles of the world much more than the frowns of the world. Be careful. When the world is praising you, when the world seems to like you a lot, when you seem to be the good guy in the world, be afraid. That is time to fear. You need to fear. You have every reason to fear the smiles of the world, much more than the frowns of the world. In John, in 1 John, sorry, not John, 1 John, chapter 3, and there in verse 13 of 1 John, chapter 3. The Apostle John, writing in 1 John 3, 13, tells us, do not marvel, my brethren, if the world hates you. By implication, John is saying, you better marvel. You better be surprised if the world loves you. If the world loves you, be afraid, but don't be surprised if the world hates you. It hated your master. It hated your savior, our Lord Jesus Christ. Scott says, selfish men are often generous in giving away the property of others for their own advantage, zebra. was giving away the property of his master, but for his own advantage. Remember all the food that he was piling up for Mephibosheth was there at his disposal, because Mephibosheth was always eating at David's table, eating it from what he had got. It was actually Ziba and his people that were having it. Now he's using it. He's using his master's property to gain favor. And I've noticed a lot of corrupt politicians and business people are the best philanthropists. Those who are able to get money that is not theirs, they are willing and ready to give it for their glory, if it makes them popular. Those who sweat are careful how they give from their resources. Those who acquired by fraud or fraudulent means are very quick. They give it easily so that they will gain the glory for themselves or any favors that they want from the world. Ziba was such a man. Commenting on this, Matthew Henry asks this question. He says, shall the prospect of advantage in the world make men generous to be rich? And shall not the belief of an abundant recompense in the resurrection of the just make us charitable to the poor? Do you see what he's saying? He is saying, in other words, If the prospect of advantage in the world makes the people of the world generous in order that they may acquire riches or whatever the world gives, shouldn't we, as believers, As we think and look forward to the resurrection of the just, the resurrection of the just, that is when the Lord Jesus Christ, as we think of that, as we look about that, and as we look of the blessings that comes to us when Christ comes to take us to be with him, shouldn't that propel us then to be generous towards the needy? This is what he's saying. That should make us want to be generous to those because we know what awaits us in glory. Let that encourage you. They look to the riches of the world, and so they are willing to give even if it's of somebody's property. We are looking to that. As the Hebrew writers tells us, what was the Lord Jesus? What made him do all that he did? What was it? Hebrews chapter 12. Hebrews chapter 12. Verse two, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. Let us for the joy that is set before us endure. and let us seek to be good and generous to the needy. Let us seize every opportunity to witness because of that joy that is set before us. Let's be like John Harper, as we heard this morning, who while drowning and sinking there, seized every opportunity that he had. Whenever he was able to lift his head above the waters, is your soul saved? That was his concern. No, believed in the Lord Jesus Christ. until that time when he began to sink. And then he said, I'm sinking, I'm going down, I'm going down. And then suddenly he remembered, no, I'm going up, I'm going up, I'm going to glory. I may be sinking in the water, but home, glory is what awaits me. And that kept him, that kept him. If he had anything to lift his head, are you saved? That should be our goal, that should be us. We are believers, we believe in the same God, don't we? We have the same salvation as he did. That's what we should be doing. And note Ziba. Ziba wanted to make an impression and to profit from it. That was what he was doing. And he made an impression with David and he profited at least for a time. But if you look at it the other way as well, It was God in mercy that used Ziba, at least, to provide some provision for David and his men. It is God, as he always does, providing for his own. This is what God was doing. He meant it for evil, but God meant it for good, for the good of his people. Secondly, quickly, we need to pray that we may have discernment. Discernment to keep us from being deceived by people like Ziba. Because there are many in the world, and they are everywhere. And they are still here today. And if we need that spirit of discernment, then we must pray. We must walk after the spirit and not after the flesh. Romans 8, verse 5. And we must seek the spirit, and God will give us. Generously, James tells us. At the same time, We must be ready to forgive as we desire to be forgiven. We must be ready to forgive as we desire to be forgiven. And we must always remind ourselves that there is still much in us that offends others. It's important that we remind ourselves of that all the time. There is a lot in us that offends others. So when we are offended, let's remember, forgive. as we seek to be forgiven, because even in us, there's still a lot, a lot that offends other people. And we need to be forgiven of that. And when we are wronged in any way, anyway, let us pray, pray, pray before making any decision. Many like Peter have bitterly regretted their hasty decisions. Many. made hasty decisions, and they have bitterly regretted that later on. Prayer, sober reflection, by the Spirit of God will deliver us from bitter regret. Thirdly, Shimei, here, is a type of those who slandered and persecuted our Lord and our Savior, the Lord Jesus Christ. And in David, we see how We should comfort ourselves when we are under very severe trials, like David was at this point in time. Initially, David comforted himself with the thought that he since deserved harsher punishment than he was actually receiving. So when Absalom came, instead of fighting back, he ran. As far as he was concerned, he deserved harsher punishment than God was giving him. And then you notice that again, David looked beyond the instrument. He didn't see Shimei. He saw the hand of God behind all that Shimei was doing. He didn't only see Absalom. He saw the Lord behind Absalom, chastising him, inflicting punishment on him. He saw the righteous and the loving hand of God behind it all. He knew God was punishing him in love. And he understood that. The next thing you will notice is that he considered the minor affliction of Shimei a lesser evil compared to what Absalom was doing. It was the minor affliction of Shimei and that was unworthy of consideration as far as he was concerned in view of the major affliction that his own blood, his own son was afflicting upon him. That's how he saw it. And all this helped him to put everything in perspective and to bear by the grace of God. And then you also notice that it was then that he now exercised hope. that God will yet bring good out of evil. And in the evil of Shimei, and perhaps even his son, and all this, God may yet bring good out of the evil that was intended against him. And we need grace. We need help to be able to do the same in similar situations. Let me finish with this. Constant brooding. over sin that is forgiven leads most of the time to moral weakness and to hindrance instead of sanctification and this was the case initially with David. God had forgiven him his sins but it was difficult for him to forgive himself and so he was brooding all the time and it made him weak Instead of being sanctified now, out of all that the Lord was, he was becoming weak. And that's why Absalom became who he became. We need to pray and ask for forgiveness. We need to repent and ask that God will forgive us. But constant rooting over sin that is forgiven does not help. It hinders. It weakens. Instead of sanctifying, it will then weaken us. That was what it did to David in the beginning. We need to be like the Apostle Paul, forgetting those things which are behind and reaching forward to those things which are ahead. Let us press toward the goal for the prize of the upward call of God in Christ Jesus. Philippians chapter 3, verses 13 and 14. When we sin, Repent. Seek forgiveness. And when you are forgiven, you must lift yourself up and serve the Lord by His grace and by His Spirit. Don't keep dwelling upon the same sin. It will only weaken you and it will hinder you from performing the tasks that God has in place for you. May the Lord help us to do just that for His name and for His glory. Amen. Let us pray.