1 Peter 2:1-3

Well, I'll turn again, if you will, back to 1 Peter chapter 2.

1 Peter 2 · chapter mention

The sermon this night will be through verses 1-3, the first three verses.

Just a reminder, next Sunday begins our new series in Adult Sunday School on the means of grace,

on the preaching and reading of scripture, on baptism, on the Lord's Supper and prayer.

So each week we'll go through each one of those, and if you can, it'd be very edifying for all of you to come.

And this evening we look at those very topics here in 1 Peter chapter 2.

1 Peter 2 · chapter mention

Peter addresses those for us.

Well, last Thursday, of course, was Halloween, but it was also another very special day.

Does anybody know what we celebrate on October 31st?

Reformation Day.

Reformation Day, all right, good.

So Reformation Day is the day we remember on October 31st, 1517,

that Martin Luther nailed the 95 theses to the door of the castle church in Wittenberg

and started the Protestant Reformation.

And the theology of the Reformers swept across Europe,

and thousands and thousands of people were converted to the true gospel.

But things didn't always go so well.

So in 1546, the Holy Roman Emperor Charles V

sent his imperial troops into Germany to destroy the Protestant delegation there.

The Roman Catholic Emperor had decided that the Protestant princes had given him enough trouble,

and it was time to take them out.

And thousands of Christians were killed in Germany.

Many more fled for their lives, and fear swept across Europe.

All the Protestants were in fear that this was it.

This was the end for them.

They would be exterminated.

The Reformed churches in Geneva also grew worried with this act of Charles V.

There were rumors that the Pope himself was leading an army of 25,000 men into Geneva

to slaughter the Reformed church there.

Well, the entire population of Geneva was about 12,000 people at the time,

so it wouldn't have been much of a fair fight.

The political and religious leaders in Geneva knew that the internal squabbles

that they were having in that day would only weaken the defenses of their city

against this external threat.

And so in March of 1547, the pastors of that city summoned all the people together,

and they encouraged them to reconcile with one another.

They knew that internal unity was absolutely essential for them to survive these potential attacks.

The pastors called for a day of prayer for their brothers and sisters in Germany,

and also for their own unification.

Now, as it turns out, the rumors were not true.

The Pope, indeed, did not lead an army into Geneva.

The city was spared.

But this unity that had developed over this time,

it served to strengthen the city,

and it continued to unite them in years to come.

And Geneva was enabled to endure future threats that came from Roman Catholics,

and it became a haven of refuge for exiled Protestants from across Europe

to come there fleeing the persecution from Roman Catholics.

Many in this country, indeed, fled to Geneva and were strengthened there.

And they were strengthened in part because of this internal unity

that had developed in the city.

Now, although we in this country do not often face the threat of physical persecution,

we do have to remember our brothers and sisters in Christ around the world who do face it every day.

Those who are persecuted for the cause of Christ.

We must remember them.

We must pray for them.

We must seek to help them, not only as individuals, but as the corporate body of Christ.

And even if we here are not in threat of physical danger for our faith,

we have to remember that all Christians live as pilgrims.

We are exiled from our ultimate home in heaven.

And as we suffer the travails of life lived under the sun,

we must seek unity within the body of Christ,

as we are assaulted from without and from within,

while we journey to the promised land.

And Peter instructs us here in these matters in 1 Peter 2.

He urges exiled pilgrims to discard the sinful encumbrances

and to nourish their souls on their journey to heaven.

In our passage, we see Peter's instructions for exiled Christians.

These instructions come in three parts.

First, Peter's instructions for exiles are based on their redemptive relationship with Christ.

Secondly, Peter instructs exiles to long for Christ.

And finally, Peter instructs exiles to reconcile with one another.

So first we see Peter's instructions for exiles are based upon their redemptive relationship with Christ.

Now, if you look at verse 1 of chapter 1,

Peter addresses his letter to the exiles, the elect exiles of dispersion.

Again, in verse 17 of chapter 1, he references the exiles.

This idea of Christians as exiles or pilgrims, it goes all the way back to the time of Abraham.

In the Greek translation of the Old Testament,

the same word is used of Abraham when he's speaking to the Hittites.

He says, I am a stranger and an exile among you.

The other time in the New Testament that this word is used is in the book of Hebrews,

where again it refers to Abraham,

but also Christians before and after him as exiles on the earth.

So Peter, in one sense, is addressing all Christians in his letter,

and he's addressing them as exiles, as those sojourners without their home.

Peter later encourages these exiles in chapter 5 to stand firm in the grace of God

as they journey throughout the world.

In chapters 3 and 4, he instructs these pilgrims on the path to salvation

that they will indeed face persecution.

In chapter 5, he sums it up and he says,

he instructs us here to remain faithful under pressure,

living as exiles in this world as they progress towards God's ultimate rest.

Interestingly here, in verse 3 of chapter 2,

Peter quotes Psalm 34,

If indeed you have tasted that the Lord is good.

We saw in the version of that psalm earlier in the service.

Now the heading of that psalm reads,

You recall that David was a fugitive from King Saul,

and for many years he sojourned throughout southern Israel.

He was forced to leave his homeland,

and Saul is on the run.

He's after David, seeking to kill him.

And Saul eventually drives him out of the land of promise,

and David is forced to seek refuge in the hand of Israel's greatest enemy,

the Philistines.

And he goes to King Abimelech,

seeking refuge from Saul.

David never is able to settle in peace.

He's never able to rest in the land of promise that God had given his people.

And so he's driven into the hands of the Philistines.

Thankfully, David was able to escape,

using his cunning, using his trust in the Lord.

And Psalm 34 references this.

Psalm 34 tells us of God's faithfulness to his servant,

and deliverance from suffering.

Even though the psalmist is deceived on all sides by his enemies,

he knows that he can trust in God,

that God indeed will deliver him.

The hearers of 1 Peter immediately would have recognized this quotation from this psalm.

They would know Psalm 34.

They would know that he's speaking of David,

and especially that context of exile,

of dispersion and his activity as a fugitive.

Peter here is associating his hearers with David in exile.

They too long for deliverance from the persecution that they face from the hands of the Romans.

They too long for rest in their homeland that God has promised them.

Like David, they must sojourn outside of the land of promise,

as they await God's ultimate rescue.

These pilgrims are compelled by Peter to remain faithful to God,

and to anticipate that ultimate Sabbath rest that one day they will enter as their reward.

Just as God rewarded David with the kingdom of Israel,

although it too was a mere type and shadow of the heavenly kingdom that is to come.

Now these instructions that Peter gives these exiles here

are based on their redemptive relationship with Christ.

He tells them,

If indeed you have tasted that the Lord is good.

Now this phrase here, it's kind of like a rhetorical question.

The answer, of course, is yes.

Now children, imagine if your parents said,

We can get ice cream if indeed you really want some.

Well, of course you want some.

Who doesn't want ice cream?

That's what Peter is basically saying here.

If indeed you have tasted that the Lord is good.

And of course you have.

You know what it means to taste that the Lord is good.

He writes to those who intimately know Christ.

They know what it means in verse 3 of chapter 1 when he says,

Blessed be the God and Father of our Lord Jesus Christ.

According to his great mercy,

he has caused us to be born again to a living hope

through the resurrection of Jesus Christ from the dead.

They know this.

And they know it intimately.

They know what it means to taste that the Lord is good.

They recognize the Christ as the living stone, as we read in verse 4.

In the sight of God, he is chosen and precious.

Just as Peter's hearers were exiles from their homeland

and they suffered persecution in this present evil age,

more so our Savior Jesus Christ was the ultimate exile.

He left his home in heaven and came to earth to suffer as a man for our disobedience

and to earn the righteousness that we need to stand before God as holy and justified in his sight.

He came to his own and his own received him not.

Just as David was persecuted by Saul, even more so.

Christ was despised and rejected by men.

He was exiled outside of the city of Jerusalem and crucified by his own people.

The book of Hebrews tells us that Jesus suffered outside the gates

in order to sanctify the people through his own blood.

He was sent outside the city to suffer and die as a common criminal

so that he could bring us one day into God's heavenly city

as citizens, as heirs of Christ.

Christ was exiled as a man of no esteem

so that we could be adopted as God's own children.

Now when David was exiled by the hand of Saul,

in Psalm 34 you recall that he had already been anointed king

by the prophet Samuel.

He was the true king.

But his own subjects rejected him

as they followed the former king, the false king Saul.

Well, the Lord Jesus, the king of kings, came to earth

and he inaugurated his kingdom

but his own subjects rejected him.

The exiled king died on behalf of his people

so that he might make them citizens of his eternal kingdom.

And one day he will return as conferring king,

no longer the humble suffering servant

but as the victorious monarch.

And he will vanquish his enemies

and establish his kingdom which will last forever.

And he will bring us into that kingdom

and we will be his loyal subjects,

no longer his enemies but his faithful servants

ruling alongside him.

Reconcile to God and we will remain forever

as obedient servants in Christ

and testimonies to his great rule.

We long for that day.

But even now, even today,

we have tasted that the Lord is good.

We know what it is to go from darkness to light.

We know what it means to be forgiven

and to be reconciled with God.

And we long for that day

when Christ will consummate his kingdom

and establish his throne forever.

But even today,

we know that God has declared us righteous in Christ

and we have experienced that he is good.

We have tasted the goodness of the word of God

and the powers of the age to come,

as Hebrews tells us.

We taste that goodness

every time we feed upon

the body and blood of Christ

in the supper of the Lord.

This is where we taste

that the Lord is good.

We receive Christ and all his benefits

through the means of grace

that he has ordained for us.

You see, early on in the history of the church,

the early Christians recognized

that this passage was referencing

the Lord's supper.

And the only two uses of this word

in the New Testament

are in clear Lord's supper passages.

So the early church actually incorporated

this verse into the form

that they would read

before they celebrated the supper.

They knew they received Christ

and all his benefits

when they came to the table of the Lord.

Nothing unites Christians together more

than when we partake of the Lord's supper.

When we are assaulted from without,

we come together as the body of Christ

and we eat from the same loaf

and we drink from the same cup.

We are one

as we assemble around this table

and we experience a supernatural unity

as we feed on the body and blood of Christ.

Now when we come to the table,

we are brought back to the cross of Christ

as we partake of the same body

that was crucified for us

and we drink the same blood

that was shed for us.

Christ is the sacrificial meal.

But he not only takes us back to the cross,

he takes us forward.

The supper foreshadows the eternal Sabbath rest

when we will eat and drink together

in the presence of the Lord.

Our King is no longer exiled from his homeland.

He has completed his redemptive work

and he has entered into the age to come.

Christ is the first fruit of the final resurrection

and we will follow him in that resurrection.

He has already been rewarded

with the blessings of that consummated kingdom.

And every time we partake of his body and blood

here in the supper,

we taste the powers of the age to come.

We experience a foretaste

of that eternal Sabbath rest

where we will again partake of the supper with Christ

in the marriage feast of the Lamb.

Peter's hearers knew

what it meant to go from darkness to light.

They knew that formerly they had not known God

but now they had come to be known by God

in an intimate way.

And not only known by God,

but by Christ.

You see, in Psalm 34,

it says,

Taste and see that Yahweh is good.

But when Peter translates it here,

he says,

Taste and see that the Lord Jesus Christ is good.

It's not enough to know the Father.

You must know the Father through the Son,

Jesus Christ.

He is the Lord.

We have to come into a relationship with Him.

We have to be known by Him.

This is a thoroughly Trinitarian passage.

God the Father feeds us

with the true and proper

body and blood of Christ

by the power of the Holy Spirit.

It is through the Spirit

that we taste that the Lord is good.

This is why we confess

in Westminster Confession 29.7,

speaking of the supper,

Worthy receivers,

outwardly partaking of visible elements

in this sacrament,

do then also,

inwardly by faith,

really and indeed,

yet not carnally and corporately,

but spiritually.

And this spiritually should be capital.

It's speaking of the Holy Spirit.

We spiritually receive

and feed upon Christ crucified

and all benefits of His death.

We feed on Christ

by the power of the Holy Spirit.

So our redemptive relationship with Christ

serves as the foundation

for Peter's edifying instructions

for his fellow exiles.

We pilgrims are sustained

on our journey to our heavenly home,

for we indeed have tasted

that the Lord is good.

Now secondly,

we see that

based on this redemptive relationship,

Peter instructs exiles

to long for Christ.

Look down at verse 2.

Like newborn infants,

long for the pure spiritual milk.

Now this analogy of infants

stresses the desperate need

that we have for spiritual nourishment.

Now unlike those

whom Paul scolds in Corinthians

when he tells them

you haven't grown up to solid food,

you're still stuck on milk,

or those in the book of Hebrews

who were equally stunted,

Peter here is not rebuking them

for their need for this milk.

Indeed, he's commending them.

Long for this pure spiritual milk.

This is a perpetual need.

This is a need that we will have

throughout our entire life.

Now this infant metaphor

is entirely appropriate.

Children, those of you

who have younger brothers and sisters,

do you remember

when your little brother or little sister

came home from the hospital

and your parents brought them

into the house?

What could they do?

Did they make dinner for you?

Did they help you clean up your room?

No, they didn't do anything.

They're helpless.

They just kind of sit there.

They can't help you.

They can't do anything.

They have nothing.

They have no way

to defend for themselves.

They can't even feed themselves.

And so are we.

We are weak.

We are vulnerable.

We are highly susceptible to harm.

We can't defend ourselves.

We are completely dependent

upon another for sustenance.

We need this life-giving milk

above all else.

We cannot survive

unless we are fed.

Also, like infants,

not only are we helpless,

but as infants,

we must be free

from the corruption

of living in a sinful world.

Now, although infants

aren't free from original sin,

they bear the guilt of Adam's sin.

Yet they are free

from the guile

and the deceit

that we develop

as we grow into adulthood.

Infants don't willfully

harm their neighbor.

They don't have this

hardness of sin

that we experience

as we grow older.

They're naive.

They're in a good sense.

They're as gentle as doves.

And so we exiles

are instructed

to long for milk

as infants.

Now, even though

this longing here

is not a command

by Peter,

it's really more

of a reminder

of the benefits

that we receive.

Infants don't have

to be told to eat.

They don't have to be commanded

now is the time to eat.

They have this longing.

They instinctually know

they need this milk

to survive.

And so, too,

we need the spiritual milk

to survive

on our pilgrim journey.

Now, there is much debate

as to the identity

of this milk.

You may have seen

translations that say

the pure milk

of the Word.

Certainly, this milk

is related to

the inscripturated

Word of God.

At the end of chapter 1,

Peter reminds us

of the greatness

of the Word of God.

Verse 22,

Having purified your souls

by your obedience

to the truth

for a sincere

brotherly love,

love one another

earnestly from a pure heart.

Since you have been

born again,

not of perishable seed,

but of imperishable,

through the living

and abiding

Word of God.

For all flesh

is like grass

and all its glory

like the flower of grass.

The grass withers

and the flower falls,

but the Word of the Lord

remains forever.

So this milk,

of course,

includes the written

Word of God,

but it's much more

than that.

Based on our

redemptive relationship

with Christ,

we are commanded

to long for this

pure spiritual milk,

which is the sustenance

of the Christian life.

And the sustenance

is Christ Himself.

We long for Him.

We are nourished by Him.

We grow as we are fed

by Him.

Just as infants

need milk all day,

every day,

so too we exiled

Christians need

Christ to survive.

We need Him

and all His benefits

to sustain us

on our Christian journey.

He is the fine

that sustains us

as we sojourn

in this world.

Well,

how do we receive Christ?

How are we nourished

by this milk?

Of course,

it's through the Word of God,

but more specifically,

it's through the preaching

of the Gospel.

Peter mentions this

at the end of verse 25,

chapter 1.

And this Word

is the good news

that was preached

to you.

We receive Christ

and all His benefits

every Lord's Day

when the minister

preaches the Gospel

to us.

This is why we confess

in the Second

Helvetic Confession.

Wherefore,

when this Word of God

is now preached

in every church

by preachers

lawfully called,

we believe

that the very Word

of God

is proclaimed

and received

by the faithful.

Christ Himself

speaks to us

through the mouth

of the minister

as He faithfully

proclaims His Word.

We also confess

in the Westminster

Larger Catechism,

155,

the Spirit of God

makes the reading,

but especially

the preaching

of the Word

an effectual means

of enlightening,

convincing,

and humbling sinners,

of driving them

out of themselves

and drawing them

unto Christ.

This is primarily

how we long

for that pure

spiritual milk.

We attend

to the means

of grace.

We attend

to the preaching

of the Gospel

and the administration

of the sacraments.

This is how

we are granted faith

and this is how

our faith is nourished

and strengthened.

That great passage

from the Apostle Paul

in Romans chapter 10.

Romans 10 · chapter mention

How are they

to call on Him

in whom they have

not believed?

And how are they

to believe on Him

of whom they

have never heard?

And how are they

to hear

without someone

preaching?

And how are they

to preach

unless they are sent?

As it is written,

how beautiful

are the feet

of those

who preach

the good news.

So faith

comes from hearing

and hearing

through the Word

of Christ.

It is through

the preaching

of the Gospel

that the Holy Spirit

creates faith

in our hearts

to believe

and we are adopted

into God's family

and then He works

through the administration

of the sacraments

to strengthen

and nourish

our faith

in Christ.

The preaching

of the Gospel

and the administration

of the sacraments

are the life force

for exiled Christians.

And as we journey

on our pilgrim way

when we suffer persecution

or when Christians

around the world

suffer

we must cling

to Christ

and we must cling

to Him

as we have received Him

in the means of grace.

This is what is

really real.

When we face

moments of doubt

or when we stare

death in the face

we will not

cling to our experiences.

We will not trust

our feelings

and emotions

to tell us

that we are safe

in Christ.

When we face

that final hour

we will cling

to Christ

and we will cling

to Him

as we have received Him

in the preaching

of the Gospel

and the administration

of the sacraments.

When we receive Christ

and all His benefits

we will know

that the Gospel

that has been

proclaimed to us

is true

and it's true

for us.

Martin Luther said

it's not enough

to know

that Christ died

for my sins.

We must know

that Christ died

for my sins.

And when we take

that last breath

we will trust

those promises

for us are true

as we have received

them through

the means of grace.

Just as sure

as we eat

this bread

and we drink

this cup

so too

we are sure

that we have

eaten His body

and we have

drunk His blood

and that we have

eternal life

and that He will

raise us up

on the last day

as He promised us

in John chapter 6.

John 6 · chapter mention

Just as sure

as we've been baptized

whether you remember

it or not

just as sure

as you've been a witness

to others

who've been baptized

we know

that Christ

has taken us

through those waters

of death

and He has brought us

out safely

on the other side.

And just as sure

as we've heard

the minister

proclaim the Gospel

to us

we know

that Christ

has delivered

to us

the good news

that He has died

for us

that He has

reconciled us

to God.

When we're confronted

with the difficulty

that comes

with the life

of exile

we must look

to the means

that God

has given us

to receive Christ

and all His benefits.

It is true

we have tasted

that the Lord

is good.

Peter's exile

here is new

what it was

to trust in Christ.

They have tasted

that the Lord

is good

and based on

their redemptive

relationship

with Christ

God instructs

them to long

for Christ

to desire

this pure

spiritual milk

with the result

that they could

grow together

in unity.

This is our

third point.

Peter instructs

exiled Christians

to be edifying

to build up

one another

as they reconcile

with one another.

It's only because

we have received

Christ and all

His benefits

through the Word

and the Sacraments

that now

we can grow

in Christ

and love

our neighbor.

So,

verse 1

of chapter 2

we must put away

all these

sinful encumbrances

that weigh us

down as we

journey to our

final homeland.

Peter instructs us

here that this

isn't all going

to happen at once.

We can't snap

our fingers

and instantly

be sanctified

as much as

we would like to.

We know that

we will deal

with the presence

of sin

as long as

we journey

on earth.

We will never

be perfectly

sanctified

while we are

still in these

sinful bodies

but we must

begin to put

away these

sinful behaviors.

This is a

lifelong process

but we can

begin to set

aside these

encumbrances

that weigh us

down.

Now,

Peter writes

and,

you see,

in between

each of these

lists of

bad things

and he wants

the reader

to stop

and focus

on each

one and so

we'll do

that now.

We must

put away

all malice.

This is a

mean-spirited

disposition.

Peter places

all before

there to

signal every

kind of

malice,

every kind

of mal-intention.

These exiles

must shed

every evil

disposition

which is the

opposite of

love,

whatever form

that manifests

itself.

Peter then

instructs his

hearers to

be free

from all

deceit.

This is the

taking advantage

of another

person through

underhanded

means or

crackiness.

Isaiah speaks

of Christ

that no

deceit was

found in

his mouth.

We sojourners

on the road

to salvation

must be

truth to

one another

and avoid

this deceitful

speech that

is so harmful.

Put away

all malice

and all

deceit

and hypocrisy,

the opposite

of truth.

In ancient

Greek,

this word

was used

for actors

who played

a role

on the

stage.

You recall

that Jesus

repeatedly rebukes

the scribes

and the Pharisees

for playing

the role

of the

truly righteous.

This sin

is devastating

to the

church.

We have

to be

open and

honest with

one another,

warts and

all.

And as we

journey on

our way,

this sin

of hypocrisy

is especially

dangerous in

times of

hardship and

suffering.

We have to

know who we

can count on

when we

are assaulted

from without.

We must

put aside

this hypocrisy.

Put aside

all envy.

This inhibits

the love and

affection within

the body of

Christ.

In the

ancient world,

many people

believed that

the success

of one person

inhibited the

success of

another.

The cake

was only so

big, so if

my neighbor

got a big

slice, well,

that means that

my slice will

be much smaller.

And so they

were very

envious of

one another,

wished ill on

their neighbor.

These exiles

are victims of

the slander from

the Gentiles in

chapter 2,

verse 12, who

speak evil of

them as

wrongdoers.

But the only

other time that

this word is

used in the

New Testament

is of slander

of fellow

Christians.

Why do we

turn on one

another in

times of

trial?

How much

more in

times of

hardship do

we need to

be edifying

instead of

tearing down?

Pilgrims

traveling to

ultimate

salvation must

cast away

these sinful

impediments

that block

our path.

And this

improper

behavior remains

a constant

temptation, but

it is a great

distraction from

our journey, and

we must avoid

these restrictive

encumbrances and

embrace the

nourishing benefits

that come from

Christ and the

gospel.

our survival as

the church depends

on us.

And we have to

be reconciled to

one another so

that we can all

grow up into

salvation as we

are fed by the

pure spiritual

milk.

Look again at

verse 2.

Like newborn

infants, long

for the pure

spiritual milk that

by it you may

grow up into

salvation.

This word you

hear is plural.

In fact, all the

verbs in this

passage are plural.

Peter is

addressing us as

one.

We are united in

the body of

Christ.

We're in this

together.

We journey

together on our

way to the

heavenly home.

We are knit

together in the

body of Christ, and

we have tasted that

the Lord is good.

And it is based on

these promises that

we must long for

Christ and be

reconciled to one

another so that we

can all grow up

together into

salvation.

This salvation

starts when we are

regenerated, when

we're born again, as

Peter referenced in

chapter 1.

And it comes to

completion when our

exile is finally

over, and we

enter that heavenly

rest.

But until that day, we

must cling to Christ,

who more importantly

clings to us, as we

hold on to one

another, united in

love for our

Savior.

Well, I'm sure that

many of you have

read the book,

Pilgrim's Progress.

At one point, it was

the second best-selling

book in the English

language behind the

Bible.

Now, it's probably

been passed by

Da Vinci Code or

Harry Potter or

something.

But if you haven't

read Pilgrim's Progress,

please do so.

It is very rewarding.

And you recall the

main character,

Christian, journeys on

the Pilgrim pathway

toward his final home

in the celestial city.

Along the way, he's

attacked by doubt

and temptation, and he

trusts in the Lord,

and he remains faithful

to the end.

And as great as that

book is, one of the

main petitions of part

one of that book is

that Christian basically

travels alone.

He does have his two

friends, faithful and

hopeful, who travel

with him at different

points in the journey.

But where's the church?

Where's the body of

Christ for Christian as

he travels on his

Pilgrim way?

If the story were a

little more accurate,

Bunyan would have told

us of a countless

throng of believers,

as far as the eye

could see, journeying

together on the

Pilgrim path as we

make our way to the

heavenly home.

Christians, innumerable,

would be walking

together, carrying one

another, reminding one

another of the benefits

that are theirs in Christ

and promised by the

Holy Spirit, helping one

another along the way.

The body of Christ

journeys together on the

Pilgrim way toward the

heavenly city, and we

remind one another of the

promises that are ours

in Christ and the

wonderful benefits that

he has given to us

through the means of

grace.

As we are led by the

Holy Spirit to the

eternal kingdom, where

one day we will be

greeted by our Savior,

the crucified King, who

will welcome us to his

table, and forever we

will sit and eat and

drink with the Lord.

Let's bow together in

prayer.

Let's bow together in

prayer.

Let's bow together in

prayer.