Here’s the good news: You and I are sinking in quicksand. Jesus appears to say "Don't worry, I'm here to save you." He promptly dives in and sinks like a stone before us. When Jesus dies it looks like hope itself dies: our Rescuer perishes! It's strange news, but this is the way Christ rescues - through perishing.
So the quicksand scenario continues... After Jesus sinks without trace we feel a tug on our legs. Jesus drags us under with Him. He binds us to Himself in His death.
At this point you think the good news is really bonkers. And it is - it's utterly right-side-up. Jesus dies and put us to death in His death. He takes us down into His judgement for us. Then He bursts up out of the quicksand into new life - and He takes us with Him. That’s the meaning of Easter Sunday.
Category: gospel
What does John 20:21-23 mean?
Many will be preaching on John 20 over the next two Sundays. Often the question comes: "What does Jesus mean in John 20:23?" Let me give you the context.
19 On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said,“Peace be with you!” 20 After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord.
21 Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.”22 And with that he breathed on them and said, “Receive the Holy Spirit. 23 If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.” (John 20:19-21)
How do we understand this? Can Christ's followers run out into the street and address passers-by: "Forgiven... forgiven... UNFORGIVEN... forgiven"? Is Jesus promising a heavenly underwriting of any and every act of forgiveness?
No. Verse 21 interprets verse 23: the disciples will forgive just as Christ has forgiven. How has Christ forgiven? On the basis of His death and to be received by faith. How should the disciples forgive? On the basis of Christ's death and to be received by faith. So as the disciples declare Christ and His forgiveness in the power of the Spirit, the world's response to their message will be its response to Christ (which, in turn, is its response to the Father).
Jesus has already taught them this in John 14. When Judas (not Iscariot) asks why Jesus will only appear to the disciples, Jesus essentially answers: "I don't need to appear to the world. I don't need to go on a resurrection roadshow to the nations. You need to go on the roadshow and take my teaching with you. The world's response to my teaching will be its response to me. So go in the power of the Spirit and take my words with you..."
23 Jesus replied, “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them. 24 Anyone who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me.
25 “All this I have spoken while still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. (John 14:23-26)
Even before His death, Jesus has taught His disciples how it's going to unfold. So in John 20, when He comes and breathes His Spirit on them, He's saying: "Now's the time. Go and testify. And as you go with my message, my forgiveness goes with you."
So does this verse endorse the willy-nilly preaching of an abstract forgiveness, divorced from the Forgiver? No. But it does give us great confidence as we share the words of Jesus. As we offer the apostolic gospel in the Spirit of Christ we are offering divine mercy.
This verse should not so much produce confessionals as confessors of Christ. But those confessors of Christ (which I hope is all of us) ought to know the power and privilege of offering Jesus. To confessing Christians and to seeking non-Christian we hold out the Christ in whom is all forgiveness (Col 1:13f). We don't just speak about forgiveness, we speak forgiveness itself, because, by the Spirit, the Forgiver Himself is given through the gospel.
The search for identity, or emotional gold-digging
"Finding your identity in Jesus" is very popular right now. It's the topical sermon series of choice, the convention title, the women's breakfast talk. Is it just me, or is this subject wheeled out at "women's events" much more than men's?
I see it a lot in Christian bookshops. Flicking through the women's devotionals I commonly witness a good cop, bad cop approach. One day you should really get your act together and become a woman of substance/ humility/ excellence/ gentleness/ boldness/ baking, etc. The next, while you're still reeling, you're reminded how your identity is independent of your achievements, you're a princess and you really must learn to rest in that.
Now here's something weird, 'learning how to rest in my Christian identity' is almost always experienced as more burdensome than admonishments to 'godliness'. Why? Well, here's a guess - because whether your devotional is on a carrot day or a stick day it's basically about you! Can you look within and find enough strength to be godly or enough peace to be content? Answer: No, but no-one wants to let the side down, so we march on.
And in the absence of serious reflection upon Christ the reader of such devotionals has to use their imaginations to appreciate their Christian identity and how it all applies to them. Verses are deployed in order to spur you on or prop you up, but not to show Christ off. It's about grabbing a sweet verse from Psalms today to help yesterday's medicine from Proverbs 31 go down.
So what's wrong with all this.
Well, first of all, when this search for identity becomes the goal rather than the fruit of our union with Christ, it's using Jesus to feel better about me. So that's a bit off. Think of it this way, you might like the way your spouse makes you feel, and that's a nice fringe benefit of the relationship. But if your goal in marriage is to get that feeling, you're an emotional gold-digger. And seeking that security (rather than trusting it) always back-fires. The assurance: "Of course I love you" is less and less convincing the more you've had to ask for it.
You see it just doesn't work. Maybe I'm wrong - contradict me in the comments. But have you ever met someone who's found a rock-solid, contented sense of Christian identity by searching for "identity"? I haven't. And I think it's because it's psychologically impossible.
It's unconvincing when you repeat human affirmations to yourself "You're good enough, you're smart enough and doggonnit, people like you." But, psychologically speaking, it's rarely any more re-assuring when you mentally sign God's name to the bottom of them.
Why? Many reasons, but perhaps mainly because we imagine God's basically like us anyway. And without really opening up the word of Christ we're never going to dethrone the God of our imaginations who - surprise, surprise - thinks of us just like we think of ourselves. So signing His name to the bottom of some lovely sentiments only adds to the sense that this is basically wish-fulfillment.
Want a good sense of self? Forget self. That is precisely Jesus' teaching on the matter:
Whoever finds his life will lose it, and whoever loses his life for my sake will find it. (Matthew 10:39)
The search for yourself can never work. Because finding a lost person is never any help. Lost people don't need to find themselves. If they do, they'll only find that they're lost. Which is no great find.
If you're lost you need to find home. The good news of Jesus is that He's come from Home to find us (Luke 19:10). It's as we're swept up into His life - like a sheep hoisted onto the shepherd's shoulders - that we'll find ourselves. When we're completely knocked off our feet by Jesus - then we are found. And none of it happens through our own grand quest. Only through His.
You want to know the Shepherd hoisting you onto His strong shoulders? Keep looking at the Shepherd. Keep looking at how He seeks and saves. Allow yourself to be told of His coming, His doing and dying. The Spirit applies the word of Christ to you as you look to Him.
As the Issues Etc motto goes: "It's not about you, it's about Jesus for you."
Now notice this crucial point: this isn't your cue to play the noble martyr. You're not abandoning self-regard because Jesus is so self-centred and you need to get on board with His ego-trip. (Well done you!) No, you're abandoning your self-image because you're no good at it. Entrust it to Jesus, because He really is for you. And the more you see His self-giving love, the less you'll need your self-accomplished identity.
So often I'm tempted to complain: "I know I'm meant to feel God's love, but I just don't". But right there I'm casting myself as a victim. I've tried ever so hard but God's love just hasn't made contact with me, poor me! This is a lie and a great affront to the One who's loved me to death. The problem is not that I've failed to appreciate my belovedness, I have failed to appreciate His mighty, blood-earnest love.
Knowing your belovedness is not the point. Knowing His lovingness - His cross - is. Aim at Christ and you'll get your identity. Aim at your identity and you'll get neither Christ nor identity.
Mike Reeves: James does not contradict Paul or the Reformers
[youtube=http://www.youtube.com/watch?v=udclCIFCGr4]
Taken from Mike's series on justification here.
Five Devotional Talks on Luke 8
I gave these short talks at the daily prayer meetings for Falmouth CU mission week.
Throughout Luke 8 we see the Word spreading powerfully though it's opposed at every turn. Through death, darkness and much frustration, light and life does triumph.
Luke 8:1-15 - The Word like Seed
Luke 8:16-21 - The Word as Light, Investment & Adoption Papers
Luke 8:22-25 - The Word that rules creation
On Not Taking Yourself Too Seriously
Here's a repost about the vital importance of not being too earnest...
First of all, taking yourself lightly needs to be held together with the other half of the truth: we must take God seriously. Once I take God seriously - and by that I mean the trinitarian God of the Gospel - only then am I freed to get my eyes off myself.
Every human religion has humanity working before a watching God. The true God works before a watching humanity - Isaiah 64:4. In fact, as Isaiah says, that is the distinctive of the living God - He is the God of the gospel. And this gospel is that the Father, Son and Holy Spirit take salvation entirely into their own hands and leave not one calorie of effort to be done by us.
Once we see the Son taking our humanity, empowered by the Spirit to live our life before the Father and then die the death we should die - all in our place and on our behalf - then we see that it's out of our hands. Completely out of our hands.
Hence the punchline of so many of Paul's gospel explanations: "Where then is boasting??!" (Rom 3:27; 4:2; 1 Cor 1:29,31; 3:21; Gal 6:14; Eph 2:9). Boasting is essentially the definition of taking yourself too seriously. And it's the opposite of joy!
The gospel means that we must get off centre-stage, sit in the audience and watch the living God work salvation for us. And thus we take God seriously and we do not take ourselves seriously. In fact the essence of faith is to transfer our focus entirely from self to Christ.
Before Paul came to faith he used to take himself very seriously. He would spend his time building and making known his spiritual CV: Circumcised on the 8th day, of the people of Israel... (Phil 3:5ff). But when he came to see Christ as the gift of righteousness from God to be received by faith he counted that whole self-focused, CV-building, take-myself-very-seriously Pharisaism as dung! Total crap! (Phil 3:8). (And if we don't like those words maybe we need to lighten up and stop taking ourselves so seriously!)
Now he just wants to be found in Christ (Phil 3:9). The old Paul is dead, crucified with Christ (Rom 6:3ff; Gal 2:20; 6:14). And he entrusts every judgement about himself into Christ's hands:
I care very little if I am judged by you or by any human court; indeed, I do not even judge myself. My conscience is clear, but that does not make me innocent. It is the Lord who judges me. (1 Cor 4:3-4).
In the (half-remembered) words of Tim Keller, Paul is basically saying "I don't care what you think of me, I don't even care what I think of me." Paul has been so liberated by Jesus from self-focus, he knows his life is hidden with Christ in God - that's where his true life is (Col 3:1-4). And he refuses to be drawn back down into navel-gazing.
So that's what I basically mean when I say, Take God seriously, Don't take yourself seriously. Be released by Jesus into happy dependence. Then you can roar with laughter and not worry about what a goof you look. Then you can make fun of yourself and all your ridiculous self-salvation projects. Then you can hold everything else lightly because you know that you yourself are gripped by the triune God.
I admit that this can all sound quite radical because we tend to think that spiritual people are very serious people. And the more spiritual, the more serious. Well that's true for every human religion. But the gospel of Jesus is utterly different. And it's the one power to liberate us from the slavery to self and truly release us into the joy of the Spirit.
More on not being too earnest.
More on Comedy and Christianity
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Law-Gospel in Isaiah
Isaiah is the tale of two cities. Both of them are Jerusalem.
There is the old Jerusalem with its temple - the House of God. It represents the pinnacle of human and religious strength. If anywhere could be safe from the coming judgement, it would be Jerusalem. Yet the LORD repeatedly asserts that Jerusalem is first in line for divine judgement.
A few examples:
In Isaiah 5 there might be a 6-fold "woe" pronounced on the people in general, but it culminates in the temple with the LORD's own prophet (Isaiah 6:5).
When the LORD commissions Isaiah to preach to Jerusalem, his preaching will completely cut down the tree until only the Holy Seed is left. (Isaiah 6:13)
When Isaiah pronounces oracles against the nations (Isaiah 13-21) they culminate with Jerusalem (Isaiah 22; 29-31).
In Isaiah 51, it is Jerusalem that will drink the cup of the LORD's wrath first (cf Jeremiah 25).
Yet on the other side of this judgement comes a salvation that is also "to the Jew first."
Isaiah is cleansed by fire from the altar (Isaiah 6:7)
The holy Seed will come as a shoot from the stump of Jesse to be universal Ruler (Isaiah 11).
After cosmic judgement, our hope will be manifest "On this mountain" (Isaiah 25:6) but "On that day" (Isaiah 25:9).
After drinking the cup, the LORD takes it out of Zion's hand and comforts them (Isaiah 40:1ff; 51:22)
So we see that judgement and salvation as preached by Isaiah is not like this:
It's not that good behaviour could ever avert the judgement of God that rests on Jerusalem. Instead it's like this:
Or, to be more precise, it's like this:
Judgement begins with the house of God (1 Peter 4:17). Israel is the house(hold) of God. The temple is the house of God. And, in fact, the world is the house of God. But it's all scheduled for demolition - from the top down.
Yet what about this holy Seed? What about this Offspring of Jesse? Surely He will sum up Israel - isn't that what a King does? Represent people?
What about this Servant King who is the covenant (Isaiah 42:1-6)? What about this Anointed One who takes up the lost cause of His people? (Isaiah 61). He will bring salvation to Zion, light to the nations, peace to the ends of the earth (Isaiah 11). First He must suffer in a very temple-kind-of-way (Isaiah 53:1-10) and then be glorified (Isaiah 53:11-12). In this way He will sprinkle clean many nations (Isaiah 52:15). They will stream to the true House of God (Isaiah 2:1-4) and so salvation can reach the ends of the earth (Isaiah 65-66).
In this way the preaching of Isaiah is classically law-gospel. There is the righteous judgement of God which cannot be evaded by any of our own righteousness (Isaiah 64:6). And there is one hope for us - the Divine, Davidic Christ of God. He alone bears our punishment and rises to give life. We who receive His word are brought into His eternal covenant and blessed with all His divine blessings (Isaiah 55:3).
Luther did not invent such a paradigm. It pulses through the Scriptures. Because all the bible preaches salvation by grace alone, through faith alone, in Christ alone.
Law-Gospel: Not a Procrustean Bed
As early as 1520, Luther identified a proper distinction of law and gospel as central to his evangelical understanding of the Scriptures:
“the entire Scripture of God is divided into two parts: commandments and promises.”
The commandments are law and to be obeyed. The promises are gospel and to be trusted. Confusing these categories is the fast-track towards losing the gospel.
For Luther and the reformers, the theological use of the law is to convict us of sin and guilt and to drive us to Christ. His blood alone can answer the demands and damnation of the law.
And so, for Luther (and for many even in the reformed tradition), evangelical preaching involves this journey of law and then gospel - the demands that kill and the promise of Christ that brings life.
At which point, non-Lutherans are liable to say, "That's sweet. And artificial. Are we really meant to force Scripture into this mould?" It can seem a little alien.
Now I'm not a Lutheran, certainly not in the denominational sense. But let me suggest that something like "law-gospel" is not a Procrustean bed for the Scriptures, but the natural contour God's Word.
As I argue here - it's not just Genesis 1 that can be divided into forming and then filling. The whole of the bible runs from form to its filled-full reality. The law is a key example of this. The Good Life outlined by Moses is filled full by Jesus (Matthew 5:17).
And the journey from form to filled-full reality is a journey from death to life. First comes darkness, then light. First the seed, then the plant. First the curses of exile, then the blessings of restoration. First Adam, then Christ. First the cross, then the resurrection. First the old covenant, then the new covenant. First the old earth, then the earth renewed.
In all this, the ultimate reality is known and intended in advance, but there is a journey to undergo. And law-gospel is but one expression of that journey - through death to life. Luther was by no means the first to spot this pattern. I want to argue that this is the basic preaching of the prophets. Today we'll think about Jeremiah. Tomorrow, Isaiah.
In Jeremiah 1, the prophet is called by the Appearing Word of the LORD who puts His words in Jeremiah's mouth. At this point in history, the Word of the LORD will not appear to Israel en masse (Hebrews 1:1). Christ speaks through His prophets to the people. Only in the last days does the Word of the LORD come in the flesh as His own prophet (Hebrews 1:2).
But here in Jeremiah 1, what is the shape of the proclamation which Christ commissions Jeremiah to fulfil?
9 Then the Lord reached out his hand and touched my mouth and said to me, “I have put my words in your mouth. 10 See, today I appoint you over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant.” (Jeremiah 1:9-10)
Notice the pattern? Uprooting, tearing down, destroying, overthrowing. But then: building and planting.
As Jeremiah speaks to his own people he will proclaim total destruction. Exile will come. Inescapably.
Essentially, those in Jerusalem respond: "Yeah, sure. We're with you on the total destruction thing. Total destruction for the nations. But we have the temple of the LORD, the temple of the LORD, the temple of the LORD!" (Jeremiah 7:4)
But no, says Jeremiah. The temple is the first place to feel the flames. Judgement begins with the house of God (cf 1 Peter 4:17). God's people are not exempted from judgement. In fact they are judged more harshly. Doom is coming. And it is unavoidable. Your special status, special places, special rituals, special behaviours, special leaders are all worthless. The end is nigh. Your only hope is God's Leader, His Shepherd:
“The days are coming,” declares the Lord,
“when I will raise up for David a righteous Branch,
a King who will reign wisely
and do what is just and right in the land.
6 In his days Judah will be saved
and Israel will live in safety.
This is the name by which he will be called:
The Lord Our Righteousness. (Jeremiah 23:5-6)
It's law then gospel. It's Israel and all its worthless efforts then Christ and all His mighty salvation.
The whole pattern of prophetic preaching is like this. The prophets preach righteousness to the people. But they also make it clear that the people's righteousness cannot save. Exile is coming and the only hope is God's Messiah on the other side of judgement.
Law-gospel isn't a 16th century invention. It's at least 2000 years older than that.
Genesis 12 Sermon – the Fall of Abram
Here's a point I didn't have time for in the sermon...
In Egypt, Abram is far from the altar of the LORD and so he's far from calling on the Name of the LORD. It's the altar of the LORD that makes sense of the Name of the LORD.
Think of where Abram's altar is. It's on a mountain ridge between Bethel and Ai. "Bethel" means “house of God” and "Ai" means “ruin”. To the west lies the presence of the Lord. To the east lies a ruin. And this hilltop place of sacrifice stands between them. Where God’s house meets our ruin – there is bloody sacrifice.
At the altar God meets our ruin and provides the blood that saves. Here sinners can call on the true Name of God. Through the blood of the sacrifice we find that the LORD truly is "the compassionate and gracious God..." (Exodus 34:6ff). But who can call on the gospel character of Christ when they are far from His altar??
Abram shows what happens when we stray from the cross. Having sinned, he gives us a picture of a spiritual sulk. In Genesis 13:3, he moves through the “Negev” - the "wilderness" - going from place to place. Moping in the dryness, moping around the fringes of the promised land.
Isn't this what we all do when we fail? I do. I put myself in a self-imposed “time-out” with God. I try not to bother Him for a while and hope He forgets what I’ve done. But no, time doesn’t atone for our sins. Tears don’t atone for our sins. The LORD Himself provides our atonement.
So then, let's flee to the cross, let's know the blood of the LORD Jesus. Let's not mope around on the fringes of His promise, let's not try to clean ourselves up. Let's come to Christ for the bath. Then we will call on His gospel character - the Name that makes sense at the altar.
Beautiful Stranger
Have you ever read Revelation 19 and wondered what it sounds like to hear "the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, "Hallelujah!""?
Last night I found out at Mount Pleasant Baptist Church, Swansea. At their prayer meeting their singing raised the roof. I've never heard anything like it. It gave a new meaning to the phrase "prayer warriors." So encouraging.
Steve Levy hosted, Paul Blackham was answering questions from the church and I was tagging along for the ride. One issue that really seemed to connect with the folks was that of Jesus, the Good Samaritan. So I thought I'd repost this one from 2008...
Anyone else sick of the whole 'Christ in the OT' debate? Man... some people just go on and on.
I'm announcing a new hobby horse - Christ in the NT. In fact I think this is where you really see a preacher's Christ-centredness. We've had the rule drummed into us by now - Thou shalt 'bridge to Christ' at the end of an Old Testament sermon. But does this 'bridge' come from convictions regarding Jesus the Word or is it simply a preaching convention that we slavishly follow?
Well you can probably guess at the answer by listening to a preacher's New Testament sermons. Now I fail at this all the time but I think the challenge for all of us is this: Is Jesus the Hero of the sermon on the mount or Mark 13 or the gifts passages or James? And the issue for this mini-series - what about the parables?
Last time I looked at Matthew 13:44-46. Who the man? Jesus the Man. He seeks and finds us and in His joy He purchases us. All praise to Him. As Piper likes to say 'the Giver gets the glory' and in this parable (contra Piper's own interpretation of it) Jesus' glory is on show as He gives up all for His treasured possession - the church.
In this post we'll look briefly at the Good Samaritan: Luke 10:25-37
First notice this: the teacher of the law asks 'Who is my neighbour?' That's what prompts the story. At the end of the story Jesus asks 'Who was neighbour to the guy left for dead?' (v36).
This is such an important point to grasp. The lawyer asks "Who is my neighbour?" Jesus responds: "Who was a neighbour to the fallen man?" Get it?
Who does Jesus ask us, first of all, to identify with? Not the priest, the Levite or the Samaritan. First of all we are asked to see ourselves as the fallen man.
Why do I say 'fallen'? Well the man's fallenness is triply-underlined in v30. He "goes down" from Jerusalem (this earthly counterpart of the heavenly Zion). From there he heads towards the outskirts of the land (Jericho) which is due east of this mountain sanctuary (echoes of Eden). This would involve a physical descent of about a thousand metres in the space of just 23 miles. If that wasn't bad enough, the man "falls" among robbers. He's stripped, plagued (literally that's the Greek word), abandoned and half-dead. That's the man's precidament and Jesus wants us to see it as our predicament. So what hope do we have?
The priest? Nope. The Levite? No chance. The religious and the law are no help. What about a 'certain Samaritan' (mirroring the 'certain man' of v30)? He's not at all like the religious. In fact the one who 'comes to where the man is' happens to be someone who would have equally been shunned by the priest and the Levite!
Yet this Samaritan 'had compassion' (v33). In the New Testament this verb, which could be translated 'was moved in his bowels with pity', is used only of Jesus. (Matt. 9:36; 14:14; 15:32; 18:27; 20:34; Mk. 1:41; 6:34; 8:2; 9:22; Lk. 7:13; 10:33; 15:20) In every narrative passage Jesus is the subject of the verb and the three parables in which it's used are the merciful King of Matthew 18 (v27), here and the father in the Two Sons (Lk 15:20). More about that in the next post: Who's the Daddy?
Well this Good Samaritan comes across the man left for dead and, for emphasis, we are twice told about him 'coming' to the man (v33 and 34). The Outsider identifies with the spurned and wretched.
Now remember whose shoes we are in as Jesus tells this story. We are meant to imagine ourselves as this brutalized man. Now read v34:
He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own beast, brought him to an inn and took care of him. The next day he took out two silver coins and gave them to the innkeeper. `Look after him,' he said, `and when I return, I will reimburse you for any extra expense you may have.'
Now I don't have to tell you what these things mean. You've got blueletterbible - you can do your own biblical theology of oil (hint: The Spirit) and wine (His blood). You all know that a denarius is a day's wage (Matthew 20:2) and therefore the Samaritan will be returning on the third day.
And remember you're meant to be putting yourself in the position of this fallen man, left for dead, unaided by religion, healed by a beautiful stranger and awaiting his return. Are you there? Have you felt those depths and appreciated those heights? Well then, now:
You go and do likewise. (v37)
Don't first conjure up the character of the Good Samaritan. First, be the fallen man. First experience his compassion and healing. Then go and do likewise.
Or... leave Jesus out of it. Spin it as a morality tale and end with: "Who was that masked man? No matter - just go and do likewise."
See how important 'Jesus in the NT' is?
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And check out this preacher as he nails Jesus: the Good Samaritan
[youtube=http://www.youtube.com/watch?feature=player_embedded&v=d5Mr4UUYetw]
I was like a wounded man
Jesus came all the way down.
On a Friday evening, He died on a Roman cross
Early one Sunday morning He got up
How many of you believe – He got up?
Thank You, for being a Good Samaritan
Thank You, You didn’t have to do it
Thank You, for taking my feet out of the miry clay,
Thank You, for setting them on the rock
Thank you, for saving me,
Thank You, for binding up my wounds
Thank You, for healing my wounds
Thank You, for fighting my battles
Did He pick you up?
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