Matthew - Hospitable Matthew / Hostile Pharisees

Well, as God enables us, now we're going to revisit the passage we were exploring this morning

! Matthew chapter 9. We have already looked at verse 9, and tonight we're going to navigate

Matthew 9 · chapter mention

! navigate through verses 10 to 13. In verse 10, we read, as Jesus recalculates,

at table in the house, many tax collectors and sinners came and were reclining with Jesus and

his disciples. Now, we're going to consider two things, hospitable Matthew, hostile Pharisees.

Tonight comes with a more practical perspective on Matthew. Our title is Matthew Profiles Matthew.

Today, this morning, we considered his calling and evidence of his commitment to Jesus Christ.

Hospitable Matthew, take my life and let it be consecrated Lord to thee. Take my will and make it

thine. It shall be no longer mine. The melodious personal testimony of Francis Ridley Havergal,

words written back in 1874, but words which in many ways sum up Matthew's testimony.

Today, we looked at the A side. Tonight, it's very much the B side. Let's begin by recognizing that

submission to Jesus always leads to service for Jesus. Matthew rose and followed Jesus, verse 9.

Verse 10, so begins a life of consecrated service to his Lord and Savior, Jesus Christ.

So, the scene unfolds in verse 10. It's the domestic scene. We're taken into Matthew's home.

Notice two Fs, how following Jesus and fellowship with Jesus go together. They go hand in hand,

following and fellowship. Matthew extends hospitality and organizes a house fellowship in his own home.

Now, in verse 10, we read that he invites many. Luke actually tells us in his account in Luke 5 that

many looks like a large crowd of fellow tax collectors and various other men labeled sinners. Yes, those

perceived to be, from the vantage point of the scribe and the Pharisee as notoriously wicked. Those who fell

foul of God's law. You see, the Pharisees used the twofold gauge of self-righteousness and hypocrisy

as they judged others. And this is no exception. But observe, if you will, the one who is at the very

center of this fascinating mix of loathed and stigmatized, marginalized individuals having dinner

together. It is, of course, the Lord Jesus Christ himself. And look at the picture that Matthew paints

here. They are all seen reclining at table with Jesus along with his disciples. Now, let's be clear that

this is a picture of open fellowship together. Oneness of fellowship, togetherness of fellowship.

Reclining at table is a picture of having dinner together, and it's powerfully symbolic. This is table

fellowship at its most personal. It's a scene of friends reunited. They have so much in common. No icebreakers

required. No awkward conversations here. Not at all. There is harmony in this fellowship. Yes, there is unity

in its diversity, you might say. And Matthew doesn't hold back. Let's be clear. It's not a light meal that is

being served here. Luke spells this out for us in his account. Luke 5, 29, Matthew made a great feast

feast in his house. We're talking an extravagant banquet. It's not a budget meal. No, it's a la carte.

And Jesus is Matthew's guest of honor. And isn't it fascinating, isn't it heartwarming,

too, that Jesus doesn't decline Matthew's invitation to his infamous home, labeled ceremonially unclean.

No, he accepts Matthew's hospitality gladly. And in doing so, something significant happens.

Rabbinic regulations go out the window with immediate effect. Now, what do we mean by that?

Well, by accepting this invitation, by reclining at table, by eating with this interesting group of men,

it's immediately apparent that Jesus is not minded to comply with the rabbi's rulebook. Think of the

Pharisee's code of conduct, which states clearly that any contact with sinners would make Jesus a sinner by

association. But notice that there's so much more than mere contact here. There is personal interaction

going on. Now, this kind of table fellowship was strictly forbidden. But for those who are reclining at table with Jesus,

along with Matthew and the disciples, tax collectors, sinners alike, it is a powerful and personal symbol of

Jesus' friendship and fellowship and association and acceptance of such despised individuals.

You see, Jesus immediately identifies with this room full of outcasts. And he doesn't shy away from it.

No, he engages with it. So picture this, if you will. Matthew here and his guests reclining on a couch that extends around the room.

The host takes the central place. Yes, his name is Matthew. And the guest of honor is Jesus of Nazareth. And there he is by Matthew's side.

And the remaining guests, well, they form a semicircle. And every eye in Matthew's house is fixed on Jesus. They are hanging on to his every word.

Can you imagine how engaging the Q&A would have been? The questions that they would have been asking Jesus?

And the answers in response to their questions. Every question answered with clarity.

What does this scene tell us about the host? What are we to glean about Matthew here?

What does this tell us about his hospitality?

Well, it tells us, surely, that Matthew is on fire for Jesus.

His heart burns within him.

And having had his heart opened, melted by the love and mercy of Jesus Christ at the tax collector's booth,

now we're beginning to see grace at work, expressing itself as it will.

After all, faith without works is dead, James tells us.

Well, that's not the case with Matthew.

You see, from a theological perspective, faith that is not followed by action, by doing,

in the Christian life is counterproductive.

It is of no use, and it is as good as dead.

But that's not what we are witnessing here.

His home has been, is now wide open.

First his heart, then his home in that order.

What does this convey to us?

You see, when we follow Jesus,

when we follow Jesus, we instinctively,

and this is what grace does,

when we begin to follow Jesus,

maybe you can recall this from your own Christian perspective,

as you began your Christian pilgrimage.

Remember these early days when your heart was on fire for Christ.

What do you recall?

Well, we see it here.

When we follow Jesus,

we instinctively

long to draw others into fellowship with us

who know not Jesus.

You see, following Christ and Christian fellowship

are complementary components,

and we see it here.

Again, we drew a comparison this morning

between Matthew and Lydia in Acts chapter 16.

Acts 16 · chapter mention

You'll record how,

you'll recall how in Acts 16,

we read of how the Lord opened Lydia's heart

to respond to Paul's gospel message,

and when she and the members of her household were baptized,

Luke tells us of what happens next.

She invited us to her home.

First her heart,

then her home is opened.

If you consider me a believer in the Lord,

she said,

come and stay at my house.

And Paul says,

and she persuaded us.

She said it like she meant it.

And we gladly accepted her hospitality.

Submission to Jesus

and service for Jesus

go together.

Notice too that Matthew

extends Christian hospitality

without discrimination.

Notice here

that his open heart

is longing

to provide an open home,

particularly for the displaced,

as he once was.

All are welcome.

Nobody is barred.

What does this say

about Matthew's missional objective,

and what can we glean from it?

Well, his key objective

is to introduce others

to Jesus Christ.

And notice that he wastes

no time in witnessing to others.

And notice this too.

He doesn't turn his back

on his former work colleagues

or snub them in any way.

No, he reaches out to them.

They are the ones

who are invited for dinner

and to have fellowship

with Jesus Christ.

And I believe that Matthew

records this detail for us

so that we too

might be encouraged

to do likewise.

There is something

very winsome,

very engaging,

and attractive

about Matthew's life,

testimony,

and witness,

even at this very early stage

of his Christian life.

Notice what he doesn't do.

Matthew doesn't

de-friend

or ditch

his work colleagues,

former friends.

They're not in any way

cut off.

They are not cancelled.

No.

Instead,

he strengthens

his ties with them

by welcoming them

into his new home,

into his new world,

into his changed life

of complete transformation.

And notice that there is no bias.

His door is wide open

for all.

He leads by example.

Matthew's home

is a beautiful drop-in center

for anyone passing.

Come in, he says.

Friendship

have fellowship

with us,

and they all seem

to accept

his open invitation.

And I believe

that we are encouraged

to follow Matthew's example.

We too are encouraged

to retain friendships

in the Christian life

wherever possible.

I know that when

a person becomes

a Christian,

it's not always possible

to retain

every friendship.

Some ties

must be severed.

But many friendships

can and should

be retained.

I sometimes

get asked the question,

did you lose

many friends

when you became

a Christian?

Well, that's a good question.

I suppose

the answer to that

is yes.

to some extent,

but that need not be

the answer

that rolls off

our lips.

I want us

to ponder this.

Loss of friendship

can be self-inflicted

when we are the ones

who walk away

and keep our distance.

reflect on that,

if you will.

Because Matthew

doesn't disengage.

He doesn't

detach himself

from those

who were his

former colleagues

and friends,

not at all,

and neither

should you and I.

There is unity

in the diversity

of this fellowship,

as we said

a moment ago.

So, as we conclude

this,

our first point,

it's been

in the main

positive,

but we now

come to a negative

because not

everyone

is happy

or feeling

the harmony

of this

fellowship,

and they are

the hostile

Pharisees

we meet

time and again

on the pages

of the Gospels.

Matthew's Gospel

is no exception.

We meet them

across

the terrain

of

Matthew,

Mark,

Luke,

and John.

The Pharisees,

verse 11.

The scribes

are there too.

Mark and Luke

tell us that,

but they are one

and the same.

We see them

lurking in the

background.

They prowl

around,

always keeping

a close eye

on the Lord

Jesus,

monitoring his

every move

and words

with a very

fine

tooth comb.

They are

forensic in their

analysis,

and they observe

here with a

contempt-filled

hostility.

verse 11.

The question.

The question,

why,

they ask.

Why does

your teacher,

they ask

the disciples

of Jesus,

why does

your teacher

eat

with tax

collectors

and

sinners?

Now,

the point

of emphasis

in the

question

is that

three-letter

word

eat.

Why

is it so

significant?

Well,

it doesn't

go unnoticed,

does it,

that Jesus

is eating

with tax

collectors

and sinners.

You see,

the act

of eating

is so,

so significant

because it's

tangible evidence

that Jesus

is cementing

his fellowship

with outsiders,

with the

outcast.

Eating

together

in table

fellowship

mode

is in

effect,

and I

quote,

extended

interpersonal

association.

and it's

taboo

from a

rabbinic

perspective.

Think,

for example,

of how

Luke chapter

Luke 15 · chapter mention

15 begins

before we

come to

the three-fold

parable

of

culminating

with the

lost son,

the prodigal

son.

How does

Luke begin

that chapter?

Now,

the tax

collectors

and sinners

were all

gathering

round

to hear

Jesus,

but the

Pharisees

and the

teachers

of the

law

grumbled.

Why?

Why were

they grumbling,

you might

ask?

They

grumbled

because,

in their

own words,

this man,

and isn't

the tone

so disparaging,

this man

receives

or welcomes

sinners

and eats

with them.

As if to

say,

how

outrageously

offensive,

how unorthodox

in the

extreme.

And if you're

going to

continue

reading Luke's

gospel,

it's not

insignificant

that there

is much

grumbling

again from

the scribes

and the

Pharisees

just four

chapters

later,

you come

to Luke

Luke 19 · chapter mention

chapter 19

where Jesus

is seen

going into

a certain

house to

be a

guest.

Now,

house,

guest,

houseguest,

again implies

hospitality,

food,

and the

act of

eating.

He is

going into

a certain

house to

be a

guest of

a man

who is

a sinner

and the

sinner's

name,

you've

guessed it,

Zacchaeus.

His

occupation,

not insignificant,

chief tax

collector,

in a

similar

mode

to

Matthew,

deja vu.

Jesus

interacts

personally

with Matthew's

guests.

That's the

other thing

that's so

striking about

this passage.

notice that

he doesn't

discriminate

against any

of those

who are

in the

room,

unlike

the scribes

and the

Pharisees.

You can't

help but

draw comparisons.

You compare,

you contrast.

You see,

Matthew's

friends,

most if not

all of them,

when it

comes to

professional

reputation,

believe me,

they had

the poorest

of professional

reputations.

But does

that hinder

the Lord

Jesus?

No,

he will not

distance himself

from the

outcast.

He will

by no

means

cast

out

the

outcast.

Instead,

he reaches

out to

them.

He befriends

them lovingly

and graciously.

It's

remarkable.

And again,

I believe

that we

are encouraged

from a

practical

perspective

to do

likewise.

Do you

know,

sometimes we

are inclined

to distance

ourselves

from those

whose reputation

goes before

them.

Sometimes our

hearts just

ooze with

prejudice

and discrimination.

We're afraid

to befriend

that certain

individual

so we will

give him

or her

a wider

birth.

We're afraid

of how

that person

might react

to any

attempts on

our part

to reach

out to

them.

There might

be a

backlash.

There might

be a

negative

reaction.

We do

it all

the time.

But you

see,

behind a

veneer

of poor

or bad

reputation

as we

see here,

the very

individuals

that we

are detaching

ourselves

from may

well be

the very

ones who

are more

receptive to

the gospel

and need

to hear

and may

even long

to hear

the message

of the

gospel

and have

the love

and tender

mercy of

Jesus Christ

extended to

them.

So let

me just

digress

just for

a moment.

Remember

Nathaniel?

Nathaniel

in John

John 1 · chapter mention

chapter 1,

Philip

reaches out

to him,

but Nathaniel's

reputation

goes before

him as

someone who

is somewhat

skeptical of

not bordering

on cynical.

But Philip

doesn't give

up on

him.

Nathaniel

is somewhat

rude and

indifferent.

As Philip

tries to reach

out to

Nathaniel,

the moment

he speaks

of Jesus

of Nazareth,

Nathaniel

says in

that disparaging

tone,

really?

Can anything

good come

out of

Nazareth?

Are you

serious,

Philip?

That's

ridiculous.

That's

outrageous.

So what

does Philip

do?

Does he

write him

off?

Does he

walk away?

No,

he says,

Nathaniel,

I insist

that you

come and

see.

Come and

see for

yourself.

Follow

me.

You see,

befriending

Nathaniel is

clearly

challenging

for Philip,

but Philip

is rewarded

for his

prayerful

persistence

and perseverance.

He persuades

Nathaniel to

come to

Jesus.

And Nathaniel

ultimately

becomes,

doesn't he,

a disciple

of the

Lord Jesus

Christ.

Even

when someone

is less

than receptive,

when our

one-to-one

evangelism is

intentional

and purposeful,

and if we're

prepared not

to give up

too easily,

we see fruit

for our

labor.

Anyway,

back to

the scribes

and the

Pharisees,

as they

clearly feel,

don't they,

that Jesus

should have

at least

understood

that it

was

unorthodox

for him

to recline

a table

and eat

with

contaminated

men in

this

ceremonially

unclean,

filthy

environment.

By

comparison,

if you

had

attended

a high-end

dinner party

hosted by

a Pharisee

and a

scribe

and a

Sadducee,

well,

they were

likened to

an exclusive

society

for the

righteous,

for the

holier-than-thou

brigade,

like-minded,

upright,

pious men

of standing

and for

nobody else.

Nobody else

is welcome.

But look at

verse 12.

Look at how

Jesus responds

to their

hostility.

Isn't Jesus

forthright?

And isn't it

peppered

with irony?

because Jesus

goes on to

draw a

telling

comparison

between

the Pharisee

and those

with whom

he is

having

fellowship.

Now,

this is how

we're going

to conclude

tonight,

but it's

worth

looking at

in a

little

detail.

Let's

just,

again,

remind

ourselves

of what

Jesus

says

in

verse

12.

Those

who are

well,

who have

no need

of a

physician,

but those

who are

sick.

Now,

tax

collectors

and their

associates,

they are

the sick,

the spiritually

ill,

and here

they are

gathering

in Matthew's

home.

He,

the Lord

Jesus Christ,

is the

good

physician

they need

and he

will attend

to them.

He will

bring healing

to their

troubled

souls.

Yes,

here we

see Jesus,

the good

physician,

the good

shepherd,

the good

physician,

because from

his surgery

comes

salvation

for the

lost.

He has

come to

seek and

to save

the lost.

From his

dispensary,

from his

divine

dispensary,

comes the

remedy of

redemption

for those

considered

beyond

redemption.

By

contrast,

those who

consider

themselves

to be

healthy,

in other

words,

perfectly

well,

under the

guise of

false

piety,

and have

in their

own

considered

opinion,

no need

for

cleansing

from sin,

see

no need

whatsoever

for the

healing

intervention

of this

heavenly

physician

who is

passing

by.

Such

was

the

attitude

of

the

religious

leaders

we are

engaging

with here,

because the

scourge

of

self-righteousness

is theirs.

They are

blinded

to their

leprosy

of sin

within.

Yes,

the very

ones who

will label

the leper

unclean,

blinded

to their

leprosy

of sin

within.

They live

their

religious

lives

on a

self-elevated

pedestal

of

contradictory

piety.

They are

deluded

and they

are in

denial,

and the

Lord Jesus

say so

without

holding

back.

No

filter

here.

Jesus

declares

that he

has

come

not

to

call

the

righteous,

the

self-righteous

scribes

and Pharisees.

No,

he has

come

to

call

sinners,

those

who

fully

recognize

their

urgent

and

pressing

need

to

repent

of

their

sins

and

find

salvation

in

Jesus

Christ

and

be

clothed

with

the

imputed

righteousness

of

God.

Now,

we read

from the

beginning

of this

chapter.

Why?

Well,

think of

the phrase

that the

title of

some of

Calvin's

commentaries

on the

Gospels,

a harmony

of

the

Gospels.

And there

is harmony

here,

there always

is.

There is

logic

to

chapter

9

beginning

with

the

episode

concerning

the

paralytic.

And then

we transition

to Matthew

and into

Matthew's

home.

The

words

of

Jesus

speak

into

a much

wider

context.

And more

often than

not,

it's like

that as

we read

through

the

Gospels.

So,

verse 1

here in

chapter 9,

let's

just follow

it briefly.

When a

paralyzed

man,

carried

by four

friends,

is lowered

to Jesus

through an

opening in

the roof

of a

house dug

by those

carrying

him,

what happens?

Jesus

responds to

their faith

by healing

the

incapacitated

body of

the

paralytic.

Is that

it?

No.

By no

means.

Notice

where Matthew

places the

emphasis

here.

The key

issue

is the

paralytic's

spiritual

sickness.

It's his

sinful

condition

that comes

under the

spotlight.

Primarily

his soul.

The

secondary

issue

is his

physical

situation,

his

incapacitated

body,

disabled

as it

is.

But look

at how

Jesus,

the good

physician,

intervenes

in verse

2.

Take

heart,

my son,

your sins

are

forgiven.

Bishop

Ryle,

J.C.

Ryle,

calls Jesus

in this

context,

the healer

of sin,

sick

souls.

And so

he is.

Because the

paralytic

we see

here,

yes,

he's

restored to

health.

Physically,

he's on his

feet.

But in

particular,

especially,

you might

say,

from a

spiritual

perspective,

which is

the key

point of

emphasis

in his

personal

encounter

with

Jesus.

In other

words,

it's not

the self-declared

healthy

who need

a doctor,

but those

who are

ill.

And those

who are

unable

to see

with clarity

their illness

for what

it is.

Sick

here points

to

outcasts

who

recognize

that they

have a

pressing,

urgent need

for healing.

You see,

Matthew was

just like

the paralyzed

man we're

introduced to

at the

beginning

of chapter

nine,

just like

him discriminated

against,

by the

righteous,

the self-righteous

teachers of

the law,

who have no

spiritual

discernment

or compassion

for sinners.

They don't.

Not an

iota.

But Jesus

Christ

does.

Unclean

Matthew

has been

cleansed.

He has

been forgiven

through Jesus

Christ.

as was

the paralytic

before him.

You see,

the spiritual

blindness,

pride,

and prejudice

of the

Pharisees

means that

they fail

to recognize

who Jesus

really is.

Verse 6,

the Son

of Man

who has

authority

on earth

to forgive

sins.

The Son

of Man

is the

Son of God.

God

manifest

in the

flesh,

God

incarnate,

but He

is.

We see

Him here

in Matthew's

home.

He is

Emmanuel.

He is

God

with

us.

So again,

verse 7,

one final

reference to

the paralytic.

because

whilst the

healed

paralytic

took up

his mat

and walked

out in

full view

of them

all,

what happens?

Everyone

praises

God

in unison?

Not quite.

The scribes

and the Pharisees

beg

to differ.

They are

furious.

They are

incensed

at what

unfolds.

Back to

verse 13

here.

We have

the

rebuke

and it

is sharp.

What does

Jesus say

to them?

Go

and learn

what

this

means.

And then

He quotes

the prophet

Hosea.

Hosea 6:6

Chapter

6,

verse 6,

I

desire

mercy,

not

sacrifice.

Whoa!

Reality

check.

It's

such a

sobering

call

to

reflection

and

serious

consideration.

You see,

Jesus,

as He

quotes

the words

of the

prophet,

highlights

the

danger

of a

religious

persuasion

that is

purely

external

in which

ritual

ceremonial

demands

take the

place

of

mercy.

Now,

the word

mercy

is taken

from the

vocabulary

of covenant

theology.

It's a

key Hebrew

word.

We sang it

repeatedly

tonight in

our Psalms.

It's the

word

chesed.

it's the

language of

loving

kindness,

tender

mercy,

faithfulness,

steadfast

love.

Mercy,

not

merit.

And it's

conspicuous

by its

absence,

isn't it,

in the

scribe

and the

Pharisee.

mercy.

But anyway,

it's not

about them,

is it?

Let's

conclude.

This is

all about

the personal

dynamic of

the gospel.

That's what

we've explored

this morning

and this

evening,

and let's

now

home in

on the

final sentence

we have

in this

paragraph.

What does

it say?

we are

reminded,

aren't we,

in no uncertain

terms,

that Jesus

came not

to call

the righteous,

but

sinners,

but

sinners.

Ordinary

individual,

fishermen,

tax collectors,

paralytics,

lepers,

and so

on and

so forth.

You know,

as you read

of Matthew,

you might

say that

long,

long,

long before

John

Newton

penned

the words

that we're

so familiar

with,

Matthew

would have

been saying

that evening

as he

closed

the door

as the

last guest

leaves,

and as

he turns

the lights

out,

he might

have said,

amazing grace,

how sweet

the sound

that saved

a wretch

like me

and others

like me

in this room

this evening,

for I once

was lost,

but now

I'm found,

I was once

blind,

but now

I see.

I mention

John

Newton,

his

gravestone

is telling.

In

Olney,

in England,

you will

find John

Newton's

tombstone,

as it's

often called,

and if you

read it,

it's a

fascinating

read.

John

Newton,

Clark,

once an

infidel,

and Libertine,

that's someone

who is

riotous in the

extreme,

a profligate,

a servant

of slaves

in Africa,

was by the

rich mercy,

the chesed,

of our Lord

and Savior

Jesus Christ,

preserved,

restored,

pardoned,

and appointed

to preach

the faith

he had

long labored

to destroy.

Now,

before you

close your

Bible,

look at

how chapter

10 in

Matthew's

Gospel

begins.

Notice

there

that the

names of

the twelve

apostles are

highlighted.

Simon,

who is

called

Peter,

Andrew,

his brother,

James,

the son of

Zebedee,

and John,

his brother,

Philip,

and Bartholomew,

Thomas,

and Matthew,

the tax

collector.

Hmm.

Matthew,

the tax

collector.

We said

this morning

that names

stick,

but it's

also a

wonderful

reminder

of the

one who

saves to

the uttermost.

Yes,

tax collectors

too are

numbered in

the register

of which we

sang earlier

in Psalm

87.

Can you

imagine

a

gravestone

on the

outskirts

of

somewhere

in

Galilee,

the

gravestone

of

Matthew,

the tax

collector?

Can you

imagine

what might

have been

written on

it?

Probably

something

similar to

John

Newton,

you might

say.

Matthew,

Levi,

once a

publican,

a tax

collector,

so he

was,

was by

the rich

mercy of

our Lord

and Savior

preserved,

restored,

pardoned,

and appointed

as one

of the

twelve,

an apostle

no less,

and commissioned

to write

under the

superintendence

of God

the Holy

Spirit,

the gospel

according

to

Matthew.

Amen.

Let's pray

together.

gracious

God,

we

praise

you

for

your

faithfulness

and

for

your

covenant

love,

steadfast,

unfailing.

We

praise

you

for

how

you

have

given

us

such

moving

accounts

of

individuals

like

Matthew

who

came

to

faith

and

as

he

followed

so

he

reached

out

to

others

longing

to

bring

whoever

might

come

into

fellowship

with

Jesus

Christ.

A

wonderful

example

for us

to

follow

and

may

we

be

moved

this

evening

to

live

our

lives

for

Jesus

Christ

so

that

we

too

might

say

for

to

me

to

live

is

Christ

and

to

die

is

gain

for

we

ask

these

things

in

his

name

and

for

his

sake

amen

well

let's

exalt

the

name

of

Jesus

as

we

sing

psalm

72

to

his

praise

the

Scottish

Psalter

version

of

psalm

72

at

verse

17

on

page

314

his

name

forever

shall

endure

last

like

the

sun

it

shall

men

shall

be

blessed

in

him

and

blessed

all

nations

shall

him

call

in

conclusion

to

his

praise

!

his

name

his

name

forever

!

!

!

!

!

!

!

!

!

!

!

Son it shall

Then shall be

Blessed

Who are blessed

All nations

Shall

Him fall

Now blessed

Be the Lord

Lord our Lord

The God of

Israel

For He alone

Th Th

Wondrous

Word

Then glory

Th

Excelled

And blessed

Be His

Glorious

Day

To all

Eternity

The whole

Earth

Let

Amen.

So let it be.

The grace of the Lord Jesus Christ,

the love of God the Father,