Love That is Sanctified

I invite you to turn in the Word of God this morning to Hebrews 13, Hebrews 13. As we come to Hebrews 13 again, we’ll be looking this morning, with God’s help, at verse 4. In looking at verse 4, it’s not exactly the text that the preacher looks to preach. There’s a delicacy to the text this morning. I trust the Lord will help us reflect upon it with maturity; that He will help us to understand its implications in various seasons of life, various challenges. And those challenges can bring pressure upon the most valuable of relationships within our world as we know it here and now. And so we need the Lord’s help.

So let us read from verse 1. We’ll read the opening six verses again, Hebrews 13 verse 1.

Let brotherly love continue. Be not forgetful to entertain strangers, for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them which suffer adversity, as being yourselves also in the body. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. Let your conversation be without covetousness, and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee; so that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

Amen. We trust the Lord will bless the public reading of His Word. What you have heard is the inerrant Word of the living God, which you would receive, believe, and obey. And the people of God said, Amen.

Let us pray. Lord, we ask for help in our homes. We have many reasons to be distressed. We think of the Spanagal home today, and pray that Your good hand would be upon Danny. We ask that You would give wisdom to the medical staff and help them to find a solution that will be long-term, remove the anxiety of heart within the family. And we pray, God, that You would help all who are gathered here with their varied cares and concerns—the enemy who comes in like a flood, seeking an advantage, endeavoring to destroy what is precious; all he does is kill, steal, and destroy. We pray that Thou wilt be very gracious to intervene. Help us to find victory, not in ourselves, but in Thy strength and Thy grace.

And so this morning, take Thy Word. Thou hast given it for our benefit, for our learning. We pray that amid a confused world we would be better informed and helped to bring glory to Thee even within our homes—perhaps especially within our homes. So give the Holy Spirit power and extend Thy kingdom graciously. We’ll give Thee all the praise and glory in Jesus’ name. Amen.

Have you ever wondered why a letter written to Jewish Christians would address the subject of marriage? I have. Even over the weeks that we’ve been reading this section, my mind has been raising the question, waiting for the time in which I would give the particular study to verse 4. When I read verse 4, the question that comes to my mind is: what does this have to do with the context? This is speaking to Jews, and, relatively speaking compared to other cultures around them, the Jews had a very high place for marriage. They were not the pagans. Those being addressed in Hebrews were not pagans. And it’s not even like other epistles that maybe have a mix of Gentiles who needed greater clarity in the subject of marriage and this particular aspect of home life. So my mind is asking the question: what does this have to do? Why? These Jews would not have had, again generally or relatively, a low view of marriage.

As I read the commentators looking for light, I ended up greatly disappointed—because every one of them seems to treat, at least those I managed to get to, verse 4 as a general, almost stand-alone exhortation. And so you just have this series of exhortations, and this one stands on its own, perhaps like the others stand alone.

But in many of them they can see the connection—the connection between verse 1 and what follows in verse 2, what follows in verse 3, and even the connection of verses 5 and 6. And so it seems strange to me that verse 4 gets a pass and doesn’t get rightly tied into the whole aspect of brotherly love and how that is to be reflected in the way that is addressed here. So I don’t have a whole lot to lean upon.

As I thought about it, it seems to me that—again, if you can bring the context into mind—there’s persecution. That persecution is coming to them; they’re experiencing it already. They have at least responded in many good ways, as chapter 10 says, in terms of those who have suffered. But the exhortation comes at the close of the chapter to press in, in showing brotherly love as the persecution envelops them. And so, as we’ve mentioned, when you deal with strangers—“be not forgetful to entertain strangers”—because of the persecution there would be a suspicion regarding strangers.

They might give us away; they might turn against us. So then they would shore up and not do what they had been doing. They might name the name of Christ, but they’re afraid of where their loyalties really lie, and so they wouldn’t entertain; they wouldn’t give that hospitality. For verse 3, because there are people who are persecuted—imprisoned or suffering already—then the temptation is to not associate with them because the way they’ve been treated might come against you as well. And so verse 5—you see it then hitting the economic influence again: “Let your conversation be without covetousness, and be content with such things as ye have.”

There again, there’s a sense of contentment even in the midst of loss because of persecution. Your Jewish neighbors and so on, and maybe others seeing that you’re a believer, will not give you the custom that they once did; you’re worried about that—it’s impacting your response, might drive you away to abandon Christ. But they’re encouraged to remember God will never leave nor forsake His people. So we may boldly say, “The Lord is my helper; I will not fear what man shall do unto me.”

So what then is verse 4 all about? My best guess is that it’s connected to the threat of owning Christ, because that’s what everything in this epistle is about: the threat of losing Christ. This is a guess—I can’t say for sure—but there may have been the very threat to marriage itself, that the loyalty to Christ would be distinct in some of those homes. You have one spouse who is willing to embrace the suffering and stay true to Jesus Christ no matter what, and another spouse who is beginning to be fretful, worried, concerned, and tempted to abandon Christ—change direction in terms of loyalty to Christ, and encourage the spouse to do so. Then there’s tension, and even that tension might come to a conclusion: “Can two walk together except they be agreed?” Maybe we should part ways, maybe we should live separate lives. You have the problem Paul addresses in 1 Corinthians 7—believer and unbeliever—but here you might have those who were loyal to Christ together, and now through persecution there’s the threat upon the marriage and the temptation to cast it all away.

What would that do? It would bring—well, maybe then we should marry someone who’s more like-minded to me, someone more aligned with me. And so comes this reminder to the Jewish mind, those who are there: a reminder of the seriousness of the marriage covenant before God. “Marriage is honourable in all, and the bed undefiled.” Even if there are some marriages where there’s an unbeliever and a believer, marriage is honourable. But “whoremongers and adulterers God will judge.” To break what God has stipulated—the bond and the parameters for marriage and intimacy—will be judged by God. So that’s how I see the connection.

Ultimately, the application or the takeaways from the text can be made whether or not you see the connection, but I think it’s helpful to give some thought to it. When you come to verses 4, 5, and 6, there is addressing not merely externals—the things before verse 2 and 3 relate to how persecution would affect their relationships outwardly: hospitality, visitation—but now it deals with the heart and the danger of a wrong view of how we look at one another in relation to persecution and what that does within the heart of the individual, leading to distortions of relationships: lust or immorality, as well as covetousness or greed that may be a threat or a problem.

So we’re looking at verse 4. “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.” There is much learning for us, because a Christianity that does not bleed into the home perhaps is certainly up there with some of the highest forms of hypocrisy. It can be challenged by those who become pastors and teachers and who name the name of Christ and yet their life is completely distinct from what they profess. But if one is prepared to be hospitable (verse 2) or to visit those who are persecuted (verse 3) and yet not let their Christianity bleed into the home, that’s an act of great hypocrisy.

Beloved, there’s no one here who escapes certain degrees of hypocrisy. None of us—let us not live deluded that we are all perfectly consistent in our expression and application of the light that we have. You have light, and you struggle to live up to that light. That’s what this passage is about: enabling us to live up to the light, maintaining it even against the threats that would come against us and encourage us to relent or give up. So let’s look at it. We’re considering this under the title: Love That Is Sanctified.

We have three main headings. First, the inherent dignity of marriage. Second, the intimate decency within marriage. Third, the inevitable defense of marriage. Those are the three headings which I trust God will help us address here today.

First: the inherent dignity of marriage. “Marriage is honourable in all.” When we think about marriage being honourable in all, there are a number of things to consider. First of all, remember: it was designed by God. It is honourable in all because first it was designed by God.

We know this, and I have mentioned to you before that when God created the world He put certain things in place, and they’re not a response to a fallen world. For example, the call to work. Man being employed in work is not a response to a fallen world in which we have to labor to provide—that Adam was in a garden that would just produce all its fruit without any input from him. He was called to labor, to tend and keep the garden. That’s employment and work. So God sees a dignity in work before the fall. The same is true of its counterpart, even the Sabbath. There is rest and there is place for rest—this is before the fall. It’s not a response to the fall. Man, because of the sweat of his brow and the increased pressure to provide, now he needs a day of rest. No, it was there before that. And the same is true of marriage. Marriage is not an idea given in answer to a fallen world. It’s not God’s solution to the lust that man struggles with in a fallen condition. Marriage was always bestowed with dignity; it possessed that from the beginning.

So you have these ordinances, and I say to you: they are perpetually undermined. Marriage, work, Sabbath—always are undermined. They are creation ordinances always under attack, even within the church.

So marriage was designed by God, and it is honourable—the word honourable is full of weightiness. It means precious, costly, held in honor, esteemed, worthy. Marriage is esteemed and worthy in all. It is held in honour in all. God placed this honor upon marriage from the beginning. He was the one who brought Eve to Adam—brought this one who would be suitable for him. He saw the need and provided it. Through this ordinance we see the triune God elevating it. The Father honors it in creation—it’s His plan that man would have this ordinance. The Son honors it—He is present for the wedding at Cana in Galilee (John 2). When He speaks of it in His ministry, He also elevates the dignity of marriage. And the Spirit honors it, for when He writes and reflects upon how we’re to view the relationship between Christ and the church, He ties it together in the marriage union and elevates the dignity of the marriage union by seeing its correlation or representation in the relationship between Christ and the church. This is high honor. But this marriage is to be defined by God, not by man.

Since it’s designed by Him, we have to take it as He has defined it. That means one man, one woman—whatever the culture says. It means we fight against every form of pseudo-marriage. Those who try to make a marriage between those of the same gender: it is to be opposed fundamentally; it is not a marriage. We are to elevate that which God has given—one man, one woman—and every distortion, however the culture tries to distort it, is to be opposed.

Beloved, other than your conversion to Christ—the fact that you are a Christian—no earthly decision shapes your pilgrimage to heaven more than this choice: whom you will marry. The yoke that happens in the marriage bond sweetens or embitters life. It is a heavy thing. It shapes our homes; these homes then shape the community and shape the nation. No constitution, no matter how brilliant—Americans rightly elevate their constitution; there’s a certain genius to it—but no constitution, no matter how brilliant, can build a strong nation out of crumbling families.

To restore virtue in America, we must rebuild faithfulness around hearth and home. You’re a testimony. You’re an influence.

So marriage was designed by God. It was intended for all. When I say “all,” I mean regardless of whether one is a Christian or not. Marriage is not baptism. It is not distinctly Christian in the sense that baptism is only for those within the Christian community who profess the name of Christ (and, in some understandings, their children). But marriage is embedded into the creative order and therefore is honourable in all. It is to be esteemed by all and in all respects. It is not to be despised like the ascetics—even those in the first century that are addressed by Paul when he writes to Timothy, who are minimizing the significance of marriage. It’s not to be degraded by those who lean into sensuality. It is to be seen for how God gave it and is to be seen in honor or precious wherever it is found.

There is a nobility to singleness as well, and I trust that nothing I say this morning will be misunderstood to bring more nobility or esteem to one estate than the other. That’s not my intention. But we are not to elevate singleness and say that marriage is a secondary estate. Far from it—that’s not what this text says. Marriage is honourable; it is costly, weighty; it is to be seen in honor and esteemed. All who engage and enter into it are to be commended insofar as it is right before God and honors Him.

Thirdly in this section, marriage has guidelines for godliness. The Word of God guides us in how marriage is to be godly. I’m using a general term—godly—as a broader term, not resigning it solely to Christians. For example, there are laws of consanguinity; Leviticus 18 sets limits on who one may marry. You can’t marry whoever you please. There are family relations that need to be considered, and Moses sets those laws out clearly.

There must also be no unequal yoking—1 Corinthians 7 and 2 Corinthians 6 warn of the unequal yoke. That means God requires that the union be one that is equivalent. If one is a believer and loves the Lord Jesus, they should not marry one who is not a believer. You should not enter into a relationship or engagement in the hope that the person you’re engaged to will become a believer. That’s folly. So we take God’s Word and we take the parameters—the laws of consanguinity and the parameters that relate to spiritual status. I’m a believer; they are not. They are outside the parameter. I should not involve myself in that relationship.

There are guidelines for husbands and wives within that relationship. I’m going to skim over this—just pepper you with what God’s Word says. Husbands must govern wisely (Ephesians 5:23; 1 Corinthians 11:3). They must love sacrificially (Ephesians 5). Provide consistently (1 Timothy 5). Cherish tenderly (Colossians 3:19; 1 Peter 3:7). Instruct diligently (Ephesians 6; Deuteronomy 6). These are things husbands are called to do.

Wives are called to submit cheerfully (Ephesians 5; Colossians 3; 1 Peter 3), to help loyally (Genesis 2:18; Proverbs 31), to revere respectfully (Ephesians 5:33), to keep the home devotedly (Titus 2:5; Proverbs 31). Every marriage should reflect that.

Marriage is honourable. It’s weighty; it costs. People who enter into it must take on board what it calls them to be and do. Otherwise, it will not turn out as intended. Of course, it has a relationship to the gospel. The dignity of marriage lies in it being a living parable of the relationship between Christ and His church. That is within marriage; it’s to be seen. Christians should be the best at displaying it. Every faithful husband preaches Christ’s love by his constancy—loving sacrificially. Every faithful wife preaches the church’s faithfulness to Christ by her reverent devotion and constant reverent devotion, and displays the gospel in miniature.

When a husband loves his wife selflessly and a wife responds with reverent submission, the gospel becomes visible. The world may never read a Bible, but it does read you and me. We are living epistles. Men see it: what do they see? Do they see things that degrade marriage and thus degrade the gospel? Is our representation of it so dim that it does not reflect what it is intended to reflect?

I’m greatly encouraged when I see especially those who care for their loved one, caring sacrificially for their spouse; it’s very encouraging to see that love visible.

So these are some matters that relate to the inherent dignity of marriage: designed by God, intended for all, guidelines for godliness, and its relationship to the gospel.

Secondly: the intimate decency within marriage. “Marriage is honourable in all, and the bed undefiled.” The term “bed” is a tactful way to refer to moral intimacy. “Undefiled” ties into the context because he’s been dealing with temple worship and the right approach to God. Within the context there has been clear presentation of the right way to approach God. These vessels were set apart and sanctified to be used so that the believer can enter into God’s presence through the sacrifice of Jesus Christ and worship Him. He uses a term here that relates even to the home: the most intimate area of the home, when it’s within the boundaries God has stated, has no defilement. It’s not something God casts aside or sees as inappropriate or immoral. Far from it: God has set apart the intimacy between husband and wife. It’s precious.

A few things to think of here in this decency—the intimate decency within marriage. First, intimacy is vital for purity. When I say that, some will say, “Can you not live a pure life without it?” I say, yes—you can. But the Bible doesn’t circumvent the realities. When Paul writes in 1 Corinthians 7:2 he says, talking about marriage, “To avoid fornication, let every man have his own wife, and let every woman have her own husband.” To avoid fornication—to maintain purity before God. Marriage was given in a context where there was no sin; it had dignity before any temptation. But in a fallen world Paul writes, and he says, to avoid fornication let every man have his own wife.

So intimacy is vital for purity. The Apostle acknowledges there is an innate temptation to fornication; the fall of man has made it so. It becomes a challenge. Though marriage was not given merely to maintain purity, it is a tool to prevent fornication.

Paul continues in 1 Corinthians 7:3–5: “Let the husband render unto the wife due benevolence; and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. Defraud ye not one another, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.” He acknowledges also that Satan uses this. In a fallen world, Satan uses this. Husbands and wives are to be aware that intimacy within marriage helps maintain purity.

Practically speaking—and let me say this with all delicacy, recognizing great difference and distinction and for all sorts of reasons I’m not going to get into this morning—even the frequency of intimacy is something we must recognize is fighting Satan. Satan will tempt, and it is our duty as husbands and wives, in communication and respect and honor for one another, to help one another fight Satan and his temptation. That’s what Paul says. We might want to think, “Oh, I would never be tempted.” God’s Word is very clear: people are tempted. Marriage, part of its purpose, is vital for purity.

Also, intimacy is vital for connection. Husband and wife are described as being one flesh. There’s a real connection. Our forefathers understood that no marriage contract is ratified without the union being consummated. It must be. The reasons are several, but scripturally the intention is to make two one flesh. It always amazes me, when you read the Puritan writers, how practical they are. There was a period—at least in the West—where we avoided practical counsel because we didn’t want to be misunderstood or touch on private, delicate things. So instead of addressing it, we circumnavigate it and hope everyone figures it out.

Periods were not like that. It’s important for us to maintain connection. It’s one of God’s ways to maintain the bond between husband and wife. There are so many risks when we think we’re wiser than God and try to circumvent what He intended for our good. It’s going to cause problems—problems I’m not in a position today to address in full.

Also, intimacy is vital for procreation. We’re called in Genesis 1 to “be fruitful, and multiply.” While it’s not bestowed universally upon all marriages, the design stands. The covenant love in husband and wife ought normally to yield covenant life—children born to that couple. While it may, for various reasons—God’s providence—not be granted to all, the expectation remains.

Where it’s not granted, be careful about thoughts of judgment. I’ve mentioned this before and bring it up here. The general principle should be sufficient, but I know what we’re like; we need it spelled out. When someone is sick or ill, don’t allow your mind to drift to “this must be God’s judgment upon them.” That’s not your realm. God may indeed be judging at times; the individual may come to know that. But it is not for outside observers to make that call. Unless you have a direct conviction from God in that matter, hold your tongue. Take what we read in the Catechism to heart.

The same is true when it comes to children. If a couple has no children, is that God’s judgment? Do not go there. Rebuke your own heart when it drifts into those thoughts.

Thirdly and finally: the inevitable defense of marriage. “Whoremongers and adulterers God will judge.” God will judge. He will protect that which He has set apart. First, God names violations plainly. He calls those who break marriage or circumvent its boundaries or distort it by titles such as “whoremongers” and “adulterers.” He is not vague. The term “whoremongers” covers every act of sexual sin outside the marriage covenant. In this context it communicates fornication, prostitution, cohabitation without vows, pornography—every indulgence that treats the body as something to play with rather than a temple in which the Holy Spirit dwells among His people. Men in our day will say, “This is freedom. Live how you like. This is old-fashioned.” But God’s language is binding to the end. When He makes His final judgment, He will not take into consideration how culture redefined or reshaped these things. We will be judged as He sees it, not as we have distorted it.

Paul writes in 1 Corinthians 6:18, “Flee fornication.” He says, “He that committeth fornication sinneth against his own body.” There’s a certain suicide to it.

But also adulterers—this term addresses sin within the marriage covenant. Some think, “Well, I’m married now; there are no more sins relating to this that I can commit.” That’s far from the case. Our Lord exposes us: when a man looks with lust, he has committed adultery in the heart. God’s law finds us guilty not only in the deeds we have actually done, but even in the thoughts we have had. We commit a form of spiritual adultery against God when we betray Him and Christ is not first and central. We commit a form of real adultery against our spouses when we have thoughts that betray the covenant and our vows. God sees it.

“Let the wicked forsake his way, and the unrighteous man his thoughts: let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.”

We can’t redefine these terms. God has spoken. The world might call it “self-expression”; God calls it fornication. The world says it was a harmless affair; God says it’s adultery.

Divorce is a real problem. Within the church, historically there was less divorce among those who named the name of Christ. It’s a real problem now. Every single person you know who gets a divorce statistically increases the likelihood that you will consider the same. Every single person you know who has pursued a wrongful divorce will influence you; you will be more likely to entertain the possibility yourself.

Is there ground for divorce sometimes? Yes. Is there too much empathy toward those who try to express those grounds today? Undoubtedly. Oh, what God is going to say—how God will judge. We made vows.

If you live in such a context in which threats against you and your home arise—someone issues real threats upon your life or the life of your loved ones—what do you do? You call the police. You say, “We have a problem here. Can you help? Can you at least monitor? Can you suggest what we should do?”

We have couples who have problems and they never ask for help. They go straight to how they can angle themselves out of that marriage. They never ask for help. It’s embarrassing; nobody wants to admit having a problem. But here’s the reality: if you didn’t have problems and I didn’t have problems, we wouldn’t need each other. In a certain sense, part of what Scripture intends—our mutual help—is because we’re not meant to stand alone and imagine we have all the answers. If God’s people could so function, they wouldn’t need oversight; they wouldn’t need undershepherds; they wouldn’t need the Word preached and taught. You and I need it.

We live in a world with problems, and part of those problems come to sensitive places that are hard to confess. It seems many would rather bear the shame of divorce than come to someone with a problem and say, “We have a problem; can you help?” It didn’t used to be that way. We have so minimized divorce now that I fear people get to a place where there’s less shame in divorce than in going to a pastor or trusted friend and asking for counsel.

God names violations plainly. God will judge violations certainly. The language is of inevitability. The judgment may tarry, but it will not falter. This is spoken to the church—spoken to those who profess the name of Christ. We like to think, “God doesn’t judge His people.” No—this book has already said God will judge His people (see Hebrews 10). Again, addressed to those who profess the name: God will judge. There is an application to the world, but there’s an inner application to the church.

You have scriptural reminders that God will judge even those who love His name. The godly king Uzziah was struck with leprosy because he assumed authority and position God had not given him—he lived the rest of his life with it. Ananias and Sapphira—presumably they knew the Lord—lied to God; God made a case study of them. Sometimes judgments are delayed; sometimes they’re extended. Think of the cumulative consequences upon David for his sin; Samson too. God will judge. I may not know if God is judging you; you may not know if God is judging me, but God will judge. It’s sober, isn’t it?

In the context of our homes: let brotherly love continue. If not, God will judge. The apostles really warned: “It is a fearful thing to fall into the hands of the living God.” The God who judged Sodom also judges Zion. “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.”

A word to the church: let me say to you—especially to the young people—be very careful in how you enter into marriage. Enter into it. If you feel the inclination, if you have the desire and interest to be married, then embrace it. Pray. Be serious about praying. Pray now; don’t leave it to later. Pray, “God, prepare the spouse You would have for me.” Ask Him if it would please Him to bring that person to you earlier rather than later. You can come together early in life and build your life together. It doesn’t always work out; God has His reasons. I’m not making judgment on those who are not married or those who have been delayed. But it is a matter for serious prayer, and some don’t take it seriously enough.

I’ve shared this story before. I know one of the young women—one of four in one of our churches—who were pushing into their late 20s and around 30. The question arises: who will we marry? Those four young ladies began to meet every Thursday for prayer and fellowship. The thing they brought before God was, “Lord, where are our spouses? Where are the men we will marry?” They prayed for one another. Within twelve months three of them were engaged, and the other was in a relationship to which she would soon be married. Within twelve months—because they made it a focus for prayer.

I tell you this because I don’t know if you take it seriously enough. Seek God. Those of us who are married, let us esteem it. Marriage is honourable. The devil wants us to diminish it. The world wants to reframe it: “Oh, you were too young to know who to marry. You made a mistake. God will forgive you; just step away and find someone more suitable.” The wretched, selfish thinking that has become commonplace among those who profess the name of Christ—beware.

I wonder—Judgment Day will find out people. Many will say, “Lord, Lord, have we not done this and that?” He will say, “Depart from me; I never knew you.” One way that’s clear is that a person can stand before the living God, make vows, and then walk away from those vows with selfish excuses.

Beloved, I beg of you: don’t let the devil make inroads into your home. Marriage is honourable. Maintain the connection. Love one another, serve one another, and let the gospel shine.

Let us bow together in prayer. The fall has made it so that sweat is anticipated just to provide for our family. There’s a sense in which the fall has made it so there is sweat to fight for and maintain love and honor in our marriages. Some of you have experienced great pain. I trust God daily gives you comfort. Where marriage remains, let us fight for it. Let us honor God in it. Let us not merely exist, but pray that we might flourish.

Lord, I pray that it might please Thee to so gift every marriage here with a spirit of true flourishing—real joy, respect, honor, love, meaningful connection. Help us to hear Thy voice in our obligations. Be gracious, O God, that we might fulfill Thy will. We pray that our young people will marry well, and that Thou wouldst teach them in the waiting time to seek Thee for the gift and blessing they long for. May they learn that Thou art kind to give good gifts. Hear us today. May this little place, this little flock, be distinct from the surrounding world. May it please Thee to mark us as Thy people. Though the world persecute, tempt, and seek to destroy, may we be resolved to do Thy will. Hear us, Lord. Pardon us and strengthen us. May the grace of our Lord Jesus, the love of God the Father, and the fellowship of the Spirit be the portion of all Thy people now and evermore. Amen.