this evening to continue our study in Paul's letter to the church in Rome, to Romans chapter 15, and reading particularly from the second paragraph, Christ the hope of Jews and Gentiles, and seek to apply that to our hearts and minds. Well, let me begin by asking a question. What does God hide from the sharpest mind but reveal even to children. What does God hide from the sharpest of minds and yet reveals to children? Well, I trust that by the time we conclude our examination of what Paul has to say to the church in Rome that we'll have a good understanding of how we might answer that if it is not already immediately apparent to you. Well, Jesus says he spoke to the Samaritan woman, drew a distinction between the woman who came with that heartfelt burden and who amongst us as parents, if our children were so afflicted and coming to the Lord Jesus himself, would we not indeed with most earnest entreaty petition the Lord that he would have mercy and deal with our child in grace and in mercy? I do not need to belabor that point. I do not need to persuade you of it. It is so obvious that, of course, you say, what else would she do as the Syrophoenician, the Samaritan woman coming to the Lord Jesus in the perplexity of her heart and mind falls before Jesus to ask for this great petition. And yet Jesus seems to hold her at arm's length. are not looking at that precise passage and explaining it or examining it in its fullness at this point. But we do recognize that Jesus himself makes a distinction between the Jewish people and the Gentile people. And it almost seems, although I think An accurate reading of the text there that we read from Luke would discover to us that Jesus was not indeed as unmindful of her needs as perhaps a superficial reading might cause us to think. But nevertheless, those are striking words from Jesus. It's not right to take the children's bread and toss it to the dogs. Well, there's no possibility of us escaping the conclusion that what Jesus is saying is that the Gentiles were dogs. And in fact, that was the term of abuse. for the Jews when they were thinking about the Gentiles. Though it may not be terribly flattering for you or me, a Jew would not necessarily hesitate just to call us dogs because we are Gentiles. Well, as I say, it's not flattering, but we're not concerned about what's flattering or not, but what is, in actual fact, the statement not right. to take the bread intended for the children and throw it to the dogs, you and me, Gentiles. Well, it's in that context, therefore, that we see a distinction that is made in Scripture, even by Jesus himself, and as I say, it's somewhat perplexing, but it's not my purpose to explain that particular incident in its full details, only to highlight to you that there is a distinction made in Scripture between the Jew and the Gentile. And, of course, we see that elsewhere in Scripture. We see it as Jesus meets with the woman at the well. And another Samaritan declares very bluntly to her that salvation is of the Jews. Her arguments about worshiping on this hill or that hill, you think because you're a Jew that it's the only place to worship is Jerusalem. Well, you know, you're right. That's where God has appointed the place of worship. Salvation is of the Jews. And even in this book that we have been studying now for some length of time, the book of Romans, if you turn back in your Bible, if you have it open before you, it reminds you of how Paul begins this epistle. We'll read from verse 7 of chapter 1, to all those in Rome who are loved by God and called to be saints, grace to you and peace from God our Father and the Lord Jesus Christ. First, I thank my God through Jesus Christ for all of you because your faith is proclaimed in all the world. But then drop down your eyes to verse 16, for I'm not ashamed of the gospel, or is the power of God for salvation to everyone who believes? To the Jew first and also to the Greek. So Paul, even as he is opening up this letter under inspiration of the Holy Spirit, makes a distinction between Jew and Gentile and does not hesitate to say that the gospel is to be proclaimed first of all to Jew and then to Gentile. And as we make our way through the Book of Romans, that distinction between Jew and Gentile is never actually that far from Paul's thinking. So we're not terribly surprised when the larger catechism, the standards of our church, calls upon us to pray for the gospel to be propagated throughout the world. And there's no sort of exception to that. The gospel is to be proclaimed to the uttermost ends of the earth. So who's accepted from that? Well, nobody is throughout the world. And then it goes on to say that the Jews should be called and the fullness of the Gentiles brought in. So there in our standards, our forefathers in the faith made a distinction between Jew and Gentile, and it's a biblical one. It's one that we see in scripture again and again, that the Jews, the gospel is to the Jews first, and then to the Gentiles. And our standards recognize that. So we're thankful for such ministries as Christian Witness to Israel, and we're thankful that they have. are partnering with us to proclaim the gospel in the Chicagoland area. And of course, from their perspective, they are keen that the gospel should be proclaimed by Jeremy, our intern in the Jewish community. Aim at areas that we have some hope that there'll be a high proportion of Jewish people passing through. Well, we see that in scripture to the Jew first, and then to the Gentiles. So our standards would encourage us to remember that, and that though the gospel is to be proclaimed to the ends of the earth, to throughout the world, as our standards say, no exceptions, we might think, well, there's no need to mention the Jews, and yet they are mentioned. Why? our forefathers in the faith knew that there was a special place for Israel, the Jewish people. And just briefly to remind you of what we examined when we were going through chapters 9, 10, and 11, and this wonderful document which we call the Book of Romans, Three chapters out of the 16 of the entire book are dealing just with that one question. Let me remind you of how each of those three chapters begin. I am speaking the truth in Christ. I'm not lying. My conscience bears witness in the Holy Spirit that I have great sorrow and unceasing anguish in my heart, for I could wish that I myself were accursed and cut off from Christ. for the sake of my brothers, my kinsmen according to the flesh. They are Israelites and to them belong the adoption, the glory, the covenants, the giving of the law, the worship and the promises and so on. So Paul is here stating his desire, his longing that the Jewish people and bear in mind to me there are those that which speak of Israel in 9, 10, 11 of Romans as being those who are the household of faith without making a distinction between Jew or Gentile. But quite obviously, when Paul is writing here at chapter nine, verse one and following, he's not saying that this is just all those who accept Christ as their savior, because he makes it quite clear. that it is his kinsmen according to the flesh. Very, very clear. He's not talking about an Israel, which is just the collection of all believers. And then the beginning of chapter 10. Brothers, my heart's desire and prayer to God for them, that is the Jewish people, is that they may be saved. I bear them witness that they have a zeal for God, but not according to knowledge, for being ignorant of the righteousness that comes from God, seeking to establish their own. They did not submit to God's righteousness. Well, there we have it again. Who's he talking about? He's talking about the Jewish people. And he recognizes that in many ways they are zealous. And yet that zeal for God did not result in them coming to a knowledge of his son. Chapter 11, here we're dealing with Paul writing about the Jewish people. I ask then, has God rejected his people? Well, who's he speaking about? He's speaking about the Jewish people. How do we know that? Well, listen to these next words. By no means for I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. God has not rejected his people whom he foreknew. So who's he talking about? He's talking about the Jewish people. No one else that he can be talking about. So to take these chapters and then say, no, he's talking about everyone who comes to a saving knowledge of Christ, that they are the Israel of God. Well, that cannot be supported from scripture. There's only one place that talks about the Israel of God. And that's at the end of the book of Galatians. And again in the book of Galatians, what is Paul talking about? We're talking about Judaizers and the Jewish people and the Gentile people. And at the very end of the book of Galatians, he then brings them both together and speaks about them. He talks about those who believe. Well, let's just very briefly go back to that and see. what Paul is saying in the book of Galatians. Galatians chapter six, towards the very end. Having dealt with the Judaizers, those that think you have to adhere to the law in order to be saved, and he's speaking clearly against that. And then at the end of the book of Galatians, Galatians chapter six, verse 16. And as for all who walk by this rule, peace and mercy be upon them. and upon the Israel of God. Now, that word and then separates it out. And the Israel of God. So the Israel of God is not to be taken as all those who believe we are not the Israel of God. That's not how we're described. Paul says again and again and again that there's a distinction to be made between Jew and Gentile in terms of their background. Now, as we see what Paul is saying in Romans chapter 15, God has not rejected his people. But as he comes to the conclusion of this wonderful book, and he is giving instructions to how Christians should live their lives, and as we've given our attention to what it means to be a follower of the Lord Jesus Christ, we have an obligation to bear with those who are weak, not to please ourselves. Let each of us please his neighbor for his good to build him up, and so on. We've examined this. There is an encouragement laid upon our shoulders that if you consider yourself to be a strong Christian, well and good, but with that comes a responsibility that we should look out for those that we consider who perhaps indeed truly are weaker than ourselves as they limp along in life. We who are strong have an obligation to bear with the failings of those that are weak. Reach out a hand to strengthen them. Let each of us please his neighbor for his good, to build him up. Not necessarily what he wants to be done, but what will be a blessing to our neighbor. We have to have an eye for that. There's a practical application. Paul has set out before us the gospel, justification by faith. The gospel is to the Jews first and then to the Gentiles. Where shall we be included? And Jew and gentle alike are to have a regard for those within the fellowship and to build that fellowship. Please our neighbor, build him up, live in harmony. Together with one voice, he says, therefore welcome one another. And that should be true of each and every one of us. And then he begins at verse 18, as he makes further application, boys and girls, I want you to pay close attention to the way in which scripture is written. And I know it may seem a little bit dull if we engage in something of an English language lesson from the pulpit, and you go, well, I want to hear the word of God. Well, there's that word that we have encountered so many times in the examination of God, therefore, therefore being justified by faith, we have peace with God. Every time you see the word, therefore, this is saying, here's what I've told you. And now, as a result of what I've told you, this follows, therefore. It's a logical argument that Paul is developing. And we're supposed to follow that on. We're supposed to see, okay, what's Paul just been telling us and what now is the implication for us? Well, there's an even smaller word that Paul begins, at least in our English translations, verse eight at chapter 15 for. For I tell you that Christ became a servant to the circumcised. So this is not to be read in isolation. He's building upon what he's just been telling the saints. You have to do, as it were, all these things. You have to seek to please your neighbor, to build him up, to live in harmony, to encourage the harmony of the fellowship. And that together with one voice, the whole congregations that were lifting their voice in praise to God, because we're saved by the grace of the gospel. Jew first, but then the Gentile. Therefore, welcome one another for. And here it is again, an explanation, Paul is making a connection. For I tell you that Christ became a servant to the circumcised to show God's truthfulness. At this point, we might say that Paul soars aloft and speaks to us of the needs of our souls, for I tell you that Christ became a servant. And in our more thoughtful moments, we might say, well, this truly is an amazing thought, the Son of God. should become a servant to the circumcised. Of whom is he speaking? Well, that's just another way of describing the Jewish people. I tell you that Christ became a servant to the Jewish people to show God's truthfulness. Well, bear with me if I then seem to go off on an unconnected note, but I hope that it will become evident why I am doing so, if you just bear with me for a moment. Towards the end of last year, there was an assault upon the Jewish people. It was the worst massacre of Jews since the days of the Holocaust. And over a thousand Jewish people were killed. There was the murdering of the young and the old, the savage abuse of young women, desecration of the dead, the taking of hostages. And yet, as we have seen, if you've been following on the news, there have been great protests in favor of those that perpetrated such wickedness and evil. Honestly, you're less scratching your head. So a group of individuals launch an attack upon those in another country And they murder more than a thousand people, engage in acts of barbarity, and yet who does the world support? The world supports those that perpetrated the evil. And though there are still many hostages held in the Gaza Strip, we're engaged to think that there should be a ceasefire and that the Israeli government should just say, well, you've got some of our citizens, You keep them. That's fine by us. Let us know what we can do in order to get them back. If you had been held hostage by some foreign power, would you hope that the president would say, well, I hope he concedes everything and doesn't bother too much about coming to get me. I'll suffer in this dank prison for as long as is necessary. Or would you want your government to be doing everything within its power to rescue you from that situation? Well, I think the answer is pretty obvious. But the campuses of our best known universities have been taken over and Jewish students are made to feel unsafe. Indeed, if you've followed the news, you know that some of them have had to barricade themselves in libraries and be rescued by the armed authorities in order that they should not themselves end up as being hostages. Well, I want to turn your attention also, and we'll look at a number of verses together because it's important for us to get at the overall view of what Scripture is saying. I'm going to read to you now from Ephesians chapter 2. We had reference to that this morning. Because in the opening of chapter 2, Paul has set out so clearly the gospel message that we are those who hated God and rebelled against him until God, by his grace and mercy, broke into our lives and convinced us of our own sinfulness. and brought us to a saving knowledge of his Son. Well, bear with me as we look now at Ephesians chapter 2. We'll read just a few verses down from chapter 2 verse 11. Therefore remember that at one time you Gentiles in the flesh, you see that again, Paul is writing to the church in Ephesus, he's writing to Gentiles, but he is also making a distinction. There is a distinction here. It's not complete and utter because we will come to see how Paul does speak about it and the union that we have with Jewish believers as Gentiles. Therefore, remember that at one time you Gentiles in the flesh called the uncircumcision by what is called the circumcision, which is made in the flesh by hands. Remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. That's a description again, and you saw that beginning of chapter two. you were dead in the trespasses. Now Paul is directing his attention particularly to Gentiles and saying you were without hope in the world, you were alien strangers, you had no claim upon God. But now verse 13. But now in Christ Jesus you who were once far off have been brought near by the blood of Christ for he himself is our peace who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments and ordinances that he might create in himself one new man in place of the two, so making peace. I might reconcile us both to God in one body through the cross, thereby killing the hostility. And then there's one of the most remarkable, and perhaps I say this too often, but always seems appropriate, one of the most remarkable verses in scripture. And he came and preached peace to you who were far off and peace to those who were near. He preached peace. Well, you read through your gospel accounts, Matthew, Mark, Luke, John. At what point do you ever see Jesus going to Ephesus in order to preach the message? Well, of course he's not there. And Paul isn't saying, well, you may not have realized this, but here, let me bring to your attention something that is a little known fact. Jesus actually had a side trip, a missionary trip to Ephesus, and he came and preached to you. That is not what he's saying, quite clearly. What he is saying is that when the gospel is being proclaimed, you should receive it as if Christ were speaking to you directly. That's a huge responsibility for those who stand behind a pulpit and would proclaim to you the Word of God. Huge responsibility. You need to be praying for those who preach, that they would be made deeply sensible of the task to which God has called them. But here we have it at verse 17, and he came and preached peace to you who were far off. To you who are far off, those are Gentiles. He's made that clear in the opening paragraph of this paragraph. One time you Gentiles in the flesh are uncircumcised, called that by the circumcised. The you who are far off and peace to those who weren't near. The same message being preached to both the Gentiles, that's you and me, to those who are far off and from the perspective of Jerusalem. You don't get much further off than Chicago. I suppose there are a few places that are further off, but not that many. We are on the other side of the earth, and yet the one who came to offer himself. If we're following through on what chapter 2 verse 17 is saying, he came and preached peace to you who were afar off. And every warm-hearted believer says, yes, Christ was preached to me. Christ preached to me peace. that though I was far off, a hell-bent and hell-deserving sinner, God in his mercy preached the gospel to me, to the Jew first and also to the Gentile. Now what is this to do with with that atrocity that was launched upon the Jewish people in October of last year, and which to our perplexity has been celebrated by those who hate the Jewish people, when our desire surely that they would hear the gospel and respond in faith. And bear that in mind, if there is, dare I say, one religion upon the face of the earth that hates Christians and desires to silence those who are preaching the gospel, today it is probably the Islamic nations that wish to hinder the gospel. So what would we say to them? Will we seek to respond in like manner? What should we be seeking to do? Well, what is it that we're told here in Ephesians? Came and preached what? Peace. He preached peace to Jew and to Gentile. Now we can turn back to Galatians and see what Paul then has to say there in Galatians and again, We see God's grace and mercy. Now, before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So the law was our guardian until Christ came in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian for in Christ Jesus, you are all sons of God through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for if you are all one in Christ Jesus, and if you are Christ, then you are Abraham's offspring, heirs according to promise. Now at that point you say, well, is Paul taking leave of his senses? Is he contradicting everything he said so clearly throughout so many other passages of scripture? Or should we stop and say, well, what is it that Paul is actually describing at this moment? He's describing how men, women, boys, girls, Jew, Gentile, free, bond slave, how everyone is brought into the kingdom and there is no distinction between any of them. Not when it comes to how we can enter into the kingdom. Jew and Gentile alike come in Christ. Now, if you think, well, is Paul contradicting himself at this point? Well, he also says that there's neither male nor female, and it won't come as much as a surprise to you, I don't suppose, if you recognize that there are many in various liberal denominations who say women should be permitted to exercise the office of ministry. Well, here it is, says the liberal. There's neither male nor female. So therefore, there's gonna be no distinction and women can be admitted to the office of minister or elder or deacon. And we say, well, no, not so fast. What does Paul say to Timothy as he seeks to set up a church? I suffer not a woman to teach nor to usurp authority over a man. Very clear there. Well, is he contradicting himself? No, that's what he's talking about the offices that are open. He's not saying that men and women are interchangeable. When it comes to salvation, Jew and Gentile, male and female, bond and free, they all come into the presence of God by God's grace and mercy in the gospel. That doesn't mean to say that either men and women are interchangeable or that Jew and Greek. No, he's made it very obvious throughout the Book of Romans from first to last. that in fact there is something that we can look at and say, you know, God is gracious who brings in both the Jew and the Gentile. For I tell you that Christ became a servant to the circumcised to show God's truthfulness in order to confirm the promises given to the patriarchs. God's truthfulness. He'd made promises in the Old Testament. We read them and we seek to apply them. We see them most of all fulfilled in the person of the Lord Jesus. So all those promises that were made in the Old Testament scripture said, well, we're so thankful that God has proved himself to be faithful and truthful. The promises to the patriarch have been fulfilled in Christ. but then see that at chapter 11 verse 12, Paul is making a three-chapter distinction between Jew and Gentile. Chapter 11, verse 12, now, if there, that is the Jewish people, again, you see, I just, I fail to see how you can ever draw the conclusion that the Israel spoken of in chapters 9, 10, 11 was referring to Gentiles that are brought into the Israel of God. Read it from the beginning of that paragraph. So I asked, did they, that is the Jewish people, stumble in order that they might fall by no means. Rather, through their trespass, salvation has come to the Gentiles, so as to make Israel jealous." How can you possibly read that in any other way than that is the Jewish people versus the Gentiles? Did they, the Jewish people, stumble in order that they might fall? By no means. Rather, through their trespass, salvation has come to the Gentiles. There's the contrast. So as to make Israel, that is the Jewish people, jealous. Now, if their trespass, if the Jewish people's trespass means riches for the world, And if their failure means riches for the Gentiles, how much more will their full inclusion mean? Again, we've spent some time examining this. Is that meant for us to be looking at these verses and say, well, quite clearly this is just the Israel, every believer. Well, tell me how you can read that into these verses. It's very obviously a contrast. But it's saying that the great blessing came to Gentiles because they stumbled. Their trespass means riches for us. Their trespass means riches for us as Gentiles. What a blessing. We have the gospel. And so when God does a work of grace and of mercy in the lives of the Gentiles, it's to make the Jewish people jealous. Why have they got God's favor? Surely that belongs to us. Why is God favoring the Gentiles, all people, when the blessing should rightly fall to the Jews? So ponder. Do the Jewish people deserve the mercy of God? Do the Jewish people deserve the mercy of God? Well, did the prodigal son, you're all familiar with the parable of the prodigal son, did the prodigal son, when he came at last to his senses and he comes back, And he has his speech made up. It's a sort of speech perhaps that sometimes we have made in our own minds. We know that we have greatly offended somebody. I've got to go to this person. So what am I going to say? And we have the speech made up in our own mind. That was a prodigal son. I'm no longer worthy to be called your son. Make me as one of your hired hands. He got the speech worked out. He knows exactly what he's going to say to the father. Well, here's the question. Is the father under any obligation to show mercy to the prodigal son? And our answer has to be, well, no, he didn't. I mean, just think of what the prodigal son had done. He despised his father. He'd taken everything he could possibly get from his father and then gone off to a far country to squander it. Well, as I like to say, on fast cars and faster women. He abused the love of his father. His every action had made him unworthy to be called his son. And yet he still remains a son, doesn't he? But how does scripture describe the Gentiles? Well, they are at a distance, they're aliens. And though the prodigal son, though in perhaps with a degree of wisdom, a degree of humility, having come to himself, said, I'm not worthy to be called your son, but he's not denying that he is his son. Do you see that when the prodigal son comes back to his father? He doesn't say, actually, I'm no longer your son. He says, I'm not worthy to be called your son. Make me as one of your hired hands. Well, what can you as a Gentile say in coming into the presence of God the Father? I'm not even, I'm not even a son. Well, if the prodigal son had precious little scope for claiming his sonship and declared very clearly that he wasn't worthy to be called his son, well, what are our options? What are our options in coming into the presence of God the Father? Well, we are those who are alien, far removed. And that was the purpose of me giving a somewhat lengthy reading in the middle of the sermon from Ephesians chapter two. And we're told that Jesus came and preached peace to you, to those who are far off. The same message to both Jew and Gentile. Jesus tells us that salvation is of the Jews. Paul says the beginning of this epistle, it's first to the Jews and then to the Gentiles. And now as he works towards the conclusion of the Book of Romans, he says, for I tell you, I tell you that Christ became a servant to the circumcised to show God's truthfulness. He's saying a whole lot more than just simply do your best to get along. See if you can not just work out your difficulties. Now he goes on to say, abound in hope from the God of hope. So we see what's happening in the Middle East, and we feel ourselves somewhat like Job. We put our hands upon our mouths and hardly dare speak to what might be the solution, at least after the flesh. What will bring peace in the Middle East? Well, it seems that daily the politicians have their own ideas. All sorts of plans are being made. And in the midst of that, the words of Jesus to the Syrophoenician women become evident to us. What can bring peace to Jerusalem? Well, let me turn you to Luke chapter 19, where there Jesus is addressing that, really, that very issue. This is Luke chapter 19 at verse 42. We'll read from verse 41 to get the sense. And when he drew near, that is Jesus, when he drew near and saw the city, he wept over it saying, Would that you, even you, had known on this day the things that make for peace. Would that you knew what makes for peace. So what can bring peace to Jerusalem? And that brings us back to the question with which I opened. What does God reveal to children which is hidden from even the sharpest of minds? In all the solutions that are being proposed by politicians, a two-state system or whatever else there might be, whatever that might look like, the Scriptures actually give us the answer to that question. will bring peace to Jerusalem. Jesus is saying, even as he weeps over Jerusalem, what will bring peace? He only knew what would bring peace. For I tell you that Christ became a servant to the circumcised to show God's truthfulness in order to confirm the promises given to the patriarchs and in order that the Gentiles might glorify God for his mercy. Jew and Gentile. Again, you see how Paul is bringing the two together. He's not saying that they somehow merged into some amorphous grouping that have no distinctions at all. How we become children of God is the same for Jew and for Gentile. And yet, in spite of that, he's still able to say that the gospel is first to the Jews and then to the Gentiles. Well, what is the hope that we have for the Middle East? It's something that you will never have heard any politician ever say, but perhaps even the youngest child in our Sunday school already knows. The only thing that will bring peace to the Middle East is the gospel of Jesus Christ. what enables us to receive one another. Turn back the previous section, same chapter. What is Paul talking about? Let each of us please his neighbor for his good to build him up. You Jew, think of the needs of the Gentile. You Gentile, think of the needs of the Jew. Build him up for his good to, sorry, please his neighbor for his good to build him up. Christ didn't please himself. For whatever was written in former days was written for our instruction that through endurance, through encouragement of the scriptures, we might have hope. May the God of endurance and encouragement grant you to live in such harmony with one another. What's gonna make a harmony between Jew and Gentile? What could possibly make a Jew and a Palestinian today come together and embrace one another? What? Well, I hope the children are way ahead of us. The only hope for Jew and Gentile, for Jew and Palestinian in the Middle East is the gospel of the Lord Jesus Christ. That together you may with one voice glorify the God and Father of our Lord Jesus Christ. Therefore, welcome one another as Christ has welcomed you for the glory of God. Well, I'll offer you a different translation, not so very different, but receive one another. Therefore, receive one another as Christ has received you for the glory of God. The only hope for the Middle East is the gospel of the Lord Jesus Christ. Anything else will fail. But that's precisely what Paul is talking about in Ephesians chapter 2. He's talking about those who were the uncircumcised, that's the way they're circumcised, speak of them, you Gentiles. What enables a uncircumcised Gentile to sit at the Lord's table alongside a Jewish believer? It's the gospel. Because when we come to the Lord's table, there's neither Jew nor Gentile. There's neither male nor female, no, bond and free. for we're all one in Christ. And yet that obvious message of the gospel is hidden from the sharpest of minds and the most powerful of men that is known to children. The children of our Sunday school being biblically informed and educated would be better to be placed in a place position of authority to bring peace in the Middle East than the wisest of men and the most powerful of politicians. So what is given for children to know that is hidden from the sharpest minds is the gospel of the Lord Jesus Christ in which we rejoice. Well, I alluded to it this morning. There is a blessing of being a Christian that not even the angel Gabriel can boast. Gabriel, in all his majestic glory as a leading angel in heaven, knows the power, the majesty, the glory of God in ways in which we can, at least as yet, not begin to imagine. that we who are sinners know what it is to worship God as a God of grace and of mercy. Gabriel can't praise God for his tenderness towards sinners as we can. For I tell you, Then Christ became a servant to the circumcised to show God's truthfulness in order to confirm the promises given to the patriarchs and in order that the Gentiles might glorify God for his mercy. And that's you and me. Strangers, aliens, afar off, that he came and preached peace. A peace to my soul and to yours. That though we were once afar off, we have been brought near by the gospel message in Christ Jesus. So that we can do what not even Gabriel in all his majestic, angelic being can do. We and glorify God for His mercy. Amen. Let's pray. Our gracious God and our heavenly Father, we do thank Thee that we who were once so far removed from Thee have now, by the preaching of Thy Son, been brought near that we were aliens, strangers, that we were at enmity with thee, but that he came and preached peace to us. How we thank thee. and how we would desire to see that that gospel is preached to the uttermost ends of the earth, to the Jew first and to the Gentile, that the Jews would be brought into the kingdom and that the fullness of the Gentiles would be brought in. And if their trespass was riches for us, who are Gentiles, How much more will their bringing in be for us? How we long for that day. We thank Thee that while we wait upon Thy perfect timing and the fulfilment of the promise, while we wait upon Thee for that fulfilment, Thy truthfulness, that we can make it our prayer that even as we enter into thy presence, Father, we who are Gentiles would proclaim thy mercy, that Gabriel cannot lift his voice and speak of thee, Father, as his Savior, but we can. How we bless thee for this privilege. So strengthen us, we pray. Forgive us our sins for these things we would ask in Jesus' name and for His sake. And all God's people said, Amen.