The Power of Sin and the Power of God

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Today's reading is from Romans chapter 1 verses 16 to 18 and chapter 3 verses 9 to 20.

Romans 1:16–18

For I am not ashamed of the gospel because it is the power of God that brings salvation to everyone who believes, first to the Jew, then to the Gentile.

For in the gospel the righteousness of God is revealed, a righteousness that is by faith from first to last, just as it is written, the righteous will live by faith.

The wrath of God is being revealed from heaven against all the godlessness and wickedness of people who suppress the truth by their wickedness.

What shall we conclude then? Do we have any advantage? Not at all.

For we have already made the charge that Jews and Gentiles alike are all under the power of sin.

As it is written, there is no one righteous, not even one.

There is no one who understands. There is no one who seeks God.

All have turned away. They have together become worthless.

There is no one who does good, not even one.

Their throats are open graves. Their tongues practice deceit.

The poison of vipers is on their lips.

Their mouths are full of cursing and bitterness.

Their feet are swift to shed blood.

Ruin and misery mark their ways, and the way of peace they do not know.

There is no fear of God before their eyes.

Now we know that whatever the law says, it says to those who are under the law,

so that every mouth may be silenced and the whole world held accountable to God.

Therefore, no one will be declared righteous in God's sight by the works of the law.

Rather, through the law, we become conscious of our sin.

This is the word of the Lord.

Thanks be to God.

Good morning, Christ Church, and thank you for that reading.

One of my favorite scripture readers in our church, my daughter Constance.

Pastor Andrew and I had the privilege this week of going to New York City

and doing what you do there, which is to not sleep for several days.

And we gathered with a group of about 50 church leaders,

just grappling with these questions of how to sustain flourishing and fruitful ministry

in this new cultural context we find ourselves in.

And we look forward to sharing more about that and what we learned there.

But we had the privilege of learning from two rock star scholars.

One is a guy named James Davison Hunter at the University of Virginia,

who's a sociologist there.

And the other is a guy named N.T. Wright, Tom Wright,

who's a biblical theologian at the University of Oxford.

And it felt like the whole time we were sort of listening to these dueling prophets.

You know, one was a prophet of despair and the other a prophet of hope.

You know, one was a prophet of judgment and the other a prophet of salvation.

We had the sociologist, and he was basically saying,

look, you know, our culture no longer has consensus around the five major questions of,

you know, what is reality?

How do we know reality?

What's a human being?

What's right and wrong?

And what's the purpose of it all?

Where's it all going?

And because we don't have consensus on these things anymore,

life's going to be kind of rough in the Western world for a little while.

Yikes.

This is not a very hopeful message, sir.

And then you had the theologian come up, and he said,

yes, from a human point of view, things are quite hopeless.

They feel pretty hopeless.

But God, he would say.

But God.

Look at what God is doing through Jesus Christ and through the Holy Spirit

and through his church.

And it struck me as I was listening to these two scholars,

talking about these two mutually compatible truths,

that that's kind of what's happening in this epistle to the Romans.

Romans chapter 1, 2, and 3 is telling us two things.

Romans 1 · chapter mention

That number one, all of humanity is under the power of sin.

And yet, it's also telling us that through Jesus Christ,

we can experience the power of God.

And I want you to think about that as we look at this text today.

We're talking about the power of sin and the power of God.

And I think most of us would agree that there are times in life

where we need to be cruel in order to be kind.

We need to be cruel to be kind.

My brother's a medical doctor.

Some of you are doctors.

And you know that when you're dealing with people that have illness or disease,

you need to be cruel to be kind.

Some of you are parents, and you're trying to train up a child

to become a fully orbed human being.

And you know what it means to be cruel in order to be kind.

Conditions may be such that it's the best interest of that child,

the best interest of your patient,

is going to be served by causing them temporary pain.

And causing pain, that's a difficult task.

We take no pleasure in it.

But if we have the real interest of the other at heart,

we must be cruel to be kind and cause this temporary pain.

It's always much more pleasant to soothe and to comfort people

than it is to cause them pain and arouse unpleasant reactions.

But merely palliating symptoms,

rather than dealing positively and actively with the disease,

it's not going to help your patient.

You don't want your doctor to treat you that way.

Amen?

So Romans chapter 1, 2, and 3 speaks this word to us

Romans 1 · chapter mention

and this word to the world that's actually quite painful.

It involves a word of judgment.

And Paul, the apostle, is being cruel to be kind.

Because if he's going to help us,

he must first probe the wound and probe the disease

to reveal our trouble.

This cannot be done without causing pain and offense.

It may lead, Paul knows, to being unpopular and to being disliked.

And he knows that if he wants to be popular and he wants to be liked,

he could just soothe people and ignore our problems entirely

and palliate our symptoms.

But Paul, the apostle, along with all the apostles,

are very good physicians of the soul.

And so he gives us a painful diagnosis and a painful prognosis

in order that we might fully appreciate the treatment he prescribes

and the cure that comes through that treatment.

So what is Paul's prognosis?

What's his diagnosis?

He says in Romans 1, 18, we've been considering this verse,

it says that the wrath of God is being revealed from heaven

against all the godlessness and wickedness of people

who suppress the truth in their wickedness.

And there's really no passage in Scripture

that describes so accurately our world today

and the cause of all of our troubles.

He says that our main problem, our central sin,

our greatest sin, is our godlessness and our ungodliness.

And he says from that central human reality

flow all manner of various types of wickedness and unrighteousness.

And Paul's been unpacking this in Romans 1, 2, and 3.

He's just been unpacking that one statement in Romans 1, 18.

And he's really begging this question,

you know, why is the preaching of the gospel such an urgent matter?

And why do we need a salvation from God that's entirely by faith?

And why will nothing less than the power of God

and the power of God's salvation meet the situation that we're in?

And so here in this text in Romans 3,

he brings us to the climax of this argument

we've been considering the past few weeks.

And it's one of the strongest statements

that the Bible gives us about what's wrong with the world

and this diagnosis of the human heart.

And what Paul is saying here is that sin's power is devastating

and its effects corrupting, but God's power is saving.

That's Paul's point, that sin's power is devastating

and its effects corrupting, but God's power is saving.

First of all, he says sin's power is devastating.

Look at verse 9.

He says, what shall we conclude then?

He's bringing this argument to a conclusion.

Do we have any advantage?

Not at all.

We've already made the charge that Jews and Gentiles alike

are all under the power of sin.

The condition of every human being you meet,

including the one you see in the mirror every day,

is that we're a people who are under the power

and the penalty and the pollution of sin.

And then what does Paul say next in verse 10?

He says, as it is written,

and Paul is this guy who's well-versed in the Scriptures

and he's committed so much of the Bible to memory.

An example to us all, if you've not done any of that,

I encourage you to begin memorizing Scripture.

Paul begins to marshal his memorized Bible

to substantiate the claim that sin's power over us

and over our lives is devastating.

And so he goes in verses 10 through verse 18

to show us the devastating power of sin.

And what does he say first?

He says, it is written,

there is no one righteous, not even one.

Again, Paul's begging the question,

why is it necessary that God should act

and intervene in the world and in our lives?

Why do we need a power that comes from God

before we can be saved?

And why is a righteousness that comes from outside of us,

that comes from God, absolutely essential for us?

Because Paul says, all of us universally,

without a single exception,

good people, even the best and nicest people

that you'll ever meet,

including the worst and the most vile people,

are under the power of sin

and therefore all of us are going to die

in a state of unrighteousness

before the judge of all the earth.

It's a strong first statement.

And Paul begins to arrange these scriptures,

mostly from the Psalms,

a little bit from the prophet Isaiah

in this logical order.

And he says,

there's no one righteous, not even one.

There's no one who understands.

There's no one who seeks God.

All have turned away.

They've together become worthless.

There's no one who does good,

not even one.

Paul says, that's our actual state in sin

and that's the result of being in this state

and condition of sinfulness.

And some of us might hear that and say,

well, Paul, you're flat out wrong

because I know people who are righteous.

I know people who seek God

and people who do good.

And Paul would say back to us,

well, who's defining your terms?

Whose definitions are we using?

Because the biblical definition of righteousness

is to be upright in thought and life.

It's to be blameless with respect to God

and our neighbor.

To be righteous does not mean

to merely be good or moral or respectable

in the eyes of other people.

Because when Jesus summed up the law of God,

he said that we were made to love the Lord our God

with all our heart and all our soul

and all our mind and all our strength.

And out of that love for God,

we're to love our neighbor as ourselves.

Jesus starts with our relationship with God

and then he moves out to our relationship

with everyone else.

And righteousness means living as God desires us to live

with respect to God and with respect to each other.

And so Paul would put the question back to us,

do any of us live in perfect conformity

with God's law of love?

And Paul is saying that since the fall of humanity,

there's not been a single righteous person.

Not Abraham or Moses or David

or any of the prophets, Elijah, Isaiah, Jeremiah.

These are some of the best people who've ever lived.

He said none of them have been upright.

All of them have failed in their relationship

with God and their neighbor.

Think of the best people you know,

the noblest people, the most learned people,

the most philanthropic people.

If you drop this plumb line of God

and his law of love,

you'll see that we're actually not true.

We're not straight.

We're not upright and pure and blameless.

And Paul would say,

are you the solitary exception to this rule?

He says, no, we're not the exalted creatures

that God made us to be.

And be very clear that being

just a little bit better than the next person,

as we sort of think about

who's sitting around us this morning,

being just a little bit better than the next person

is really quite irrelevant

in light of God's ultimate standard

of being absolutely upright,

like Adam and Eve in the Garden of Eden,

before the power of sin entered the world.

So Paul says, there's no one righteous,

not even one.

And then he goes on and he says,

there's no one who understands.

In Ephesians 4, Paul says that we've become darkened

in our understanding.

And that means that we're lacking

the apprehension of spiritual truth,

the apprehension of divine things.

Of course, from a secular and human perspective,

we have all kinds of understanding

of the arts and the sciences,

of politics and business,

and all the things that we've become experts at.

But he says, because of the power of sin,

God is just simply not in our thoughts.

He's not in our understanding.

And because we don't understand God rightly,

we don't understand ourselves.

We don't understand our souls

and what it means to have a relationship with God.

And because we don't understand God and ourself

and the way sin has alienated us

and corrupted us in our relationship with God,

we don't understand our precarious position

under the wrath of God.

And therefore, we don't understand

that we need a righteousness from God to save us.

And Paul would say,

because we don't understand all of these things,

we therefore don't understand

what it means to be truly happy.

We don't understand all the things

that pertain to our eternal destiny.

He says, no one understands.

There's no one righteous, not even one.

There's no one who understands.

And then he says, there's no one who seeks God.

If there's no one righteous

and there's no one who understands,

then what does that mean?

Follow the logic.

Paul says, because we're unrighteous,

we lack understanding.

And because we do not understand,

we therefore do not seek after God.

To seek God is to desire God.

It's to want to know God and to enjoy God

and to worship God and seek God in prayer

and to want to know the will of God

so that we can obey it.

But Paul says, because all of us have come

under the power of sin,

we, whether we're trying to or not,

we just ignore God.

We neglect God.

We avoid God.

Instead of trying to seek to be close to God,

we're actually moving away from God.

And you might say again,

Paul, wait a second.

I know people who seek God.

I know people who are spiritual seekers

who say their prayers.

And Paul would say, yes,

but which God are they seeking?

Is it the God of the Bible

or is it the God that we've made in our own image

and that conveniently conforms

to all of our values and our preferences?

Is that the God we're seeking?

Or are we seeking the God

who's revealed himself here?

And are people truly seeking God for God?

Or are they seeking God

for the things that God can give them?

Because many of us seek God for his blessings.

We seek God for answered prayers.

We seek God for forgiveness.

But Paul would say,

no one seeks God for himself

rather than his gifts.

To seek God means to desire God

above everything and everybody.

To seek his glory and to be anxious

to promote his glory to everybody we see.

To seek God in a biblical sense

means that God is the center of our thinking

and that the supreme object of our lives

is to know him and love him

and live for his glory.

And Paul says,

no one by nature and left to himself or herself

has ever sought God for God's sake.

Remember that parable we talked about two weeks ago

from the Gospel of Luke.

Jesus tells us about this Pharisee

and this tax collector.

And the Pharisee comes to God

and he says,

God, I thank you

that I'm not like everyone else

and I thank you

for all the amazing things that I do.

That is a man who thinks he's seeking God.

But really he's just telling God

what a wonderful person he is

rather than telling God

what a wonderful God he is.

Right?

He's coming to God,

speaking about his own excellencies

rather than coming to God

and telling God all about his excellencies.

And can we not see ourselves in that man?

Seeking God in order to exalt ourselves

is not seeking God at all.

If anyone is truly seeking God,

there's only one explanation for it

and that is that God has first sought us

and he's justified us by his grace,

he's regenerated us by his Holy Spirit

and he's enabled us to seek him.

But the scriptures tell us

that left to ourselves,

we would never seek God

and we would remain permanently

at enmity with God

and totally unreconciled to God.

That's what Paul is bringing

to our attention with these scriptures.

He says,

sin's power is devastating

in terms of what we were made for.

And he goes on and he says,

sin's power is devastating

and its effects are corrupting.

Since power is devastating

and its effects are corrupting,

Paul is basically saying

in verses 10 and 11,

this is who we are in the state of sin

and then he says in verse 12,

now these are the effects

and the results of being in that condition.

And he says in verse 12,

all have turned away.

We were again created to walk in God's way,

to journey on this true path

that God marked out for human beings

and yet we've all turned our backs

and gone in the other direction.

This is what the prophet Isaiah says

in Isaiah 53,

he says,

we all like sheep have gone astray

and each of us has turned to our own way.

Every person born into this world

since the fall of Adam and Eve

have deliberately gone our own way,

walking not in God's ways

that lead to him

and glorifying him

and enjoying him

but rather the lead on this road

of separation from him

in this life

and on into eternity.

Paul says,

all have turned away

and they have together become worthless.

Holy and simultaneously,

without exception,

Paul says,

we become worthless.

He's so cruel.

He's being cruel to be kind.

That word worthless means unprofitable.

It's a word that is used

for when milk has spoiled

and has gone sour

and of course we know

that milk is meant to be food for us.

It's meant to give us satisfaction

but when it's soured,

it has no value anymore.

It's useless

and it's good for nothing

but to be thrown out.

Paul says,

we've all become worthless

and at this point again,

you may object and say,

Paul, you're too harsh.

Paul, this is too sweeping of a statement.

You're overdoing it

because I know people who are good.

They're good citizens.

They're involved in good causes

and Paul would say,

yes, well the Bible doesn't say

we're as bad or as rotten

as we could be

and from the standpoint

of secular morality,

yes, we probably do know

some virtuous people

but what about

from the standpoint of God?

From the standpoint of God's salvation,

Paul says,

every single one of us

apart from the grace of God

and Jesus Christ

have become totally unprofitable.

I think about the prophet Isaiah

where he says in Isaiah 64,

he says,

all our righteous acts

are filthy rags

and that's striking

because we would have expected him

to say all of our unrighteous acts

are filthy rags

but what does he say?

He says,

all of our righteous acts

are filthy rags.

Paul says something similar

in Philippians chapter three

when he's talking about himself

and he says,

you know,

I was a Hebrew of Hebrews,

I was a Pharisee of Pharisees

and as it pertains

to righteousness

according to the law,

I was completely faultless

but when I saw

the glory of Jesus Christ,

I realized that all

of that righteousness

was a complete loss.

In fact,

the word he uses,

I won't translate it

exactly

because we're in church

this morning

but he says,

all my righteousness

was absolute dung,

completely worthless

and useless to save me.

That's what Paul's getting at

when he says

we've all become worthless.

He's not saying

that his righteousness

wasn't quite good enough,

he calls it total garbage.

It's not that

we need to be

just improved a little bit

or helped a touch

or topped off

just a skosh.

Paul is saying

that our righteousness

is so pitifully worthless

that it was necessary

for God to become

a human being

and to die on a cross

and if God has to die,

our righteousness

must be pretty worthless.

All have turned away,

they've together

become worthless

and there is no one

who does good,

not even one.

And again,

this isn't goodness

in our eyes

which tends to lead us

toward self-righteousness.

It's goodness

in the eyes of God

and God can see

that our goodness

is invariably self-centered.

We probably all

have that experience

where you're kind

to other people

and you serve other people

but really,

it's kind of

to please yourself.

And Paul is saying

that even our goodness

is tainted

with this self-interest

because it's polluted

at the very source

and at this point

you might be saying,

okay, enough.

Enough, Paul.

I can't handle it anymore.

I've heard your diagnosis

and you're being

way too cruel to us

and you're absolutely relentless.

I need a little relief.

And so I'm going to give you

some relief, okay?

We're going to skip over

verses 13 to 14

where Paul talks about

the sin of our words

and what we do

with our mouths

and we're going to skip over

verses 15 to 17

and the sins of our deeds,

what we do with our feet

and with our hands

and we're going to skip over

verse 18.

The cause of all these things

is what we do

with our eyes,

what our eyes are looking at

or actually not looking at

and we're going to jump

to the point

and ask this question,

why is Paul so relentless

in showing us

the power of sin

in our lives?

Why is he so relentless?

Well he says in verse 19,

now we know

that whatever the law says,

it says to those

who are under the law

so that every mouth

may be silenced

and the whole world

held accountable to God.

So that the whole,

so that every mouth

may be silenced

and the whole world

held accountable to God.

Paul is saying,

look, imagine a court of law

and you are the criminal

in the dock

and the judge looks at you

and asks you,

do you have anything

to say in your defense?

And Paul says,

our mouths should be silenced.

We should be saying

nothing at all

in our defense

because when our mouths

are silenced,

your guilt is proved

and you cannot justify

yourself at all.

And Paul's point is

that God wants to put

an end to all

of our talking.

He wants us to put

a hand over our mouth

when it's anxious

to defend itself

so that the whole world

is rendered speechless

before God.

Go back to our Pharisee

and our tax collector.

The Pharisee says,

God, I thank you

and then he just pours out

all these eloquent words

describing himself

and telling God

what a good man he is

and how unlike

this tax collector he is

and what he does

and what he does not do

and he just talks

and talks and talks

and talks about himself.

But how does

the tax collector come?

It says that he stops

his mouth

and he silences his heart

and if he says

anything to God at all

he just says,

God, have mercy on me

a sinner.

That's something

we need to learn to say.

Can we say that together?

God, have mercy on me

a sinner.

What about you?

Has your mouth

been silenced?

Have you stopped

speaking in the presence

of this holy God?

Have you given up

self-justification

and quit arguing

against this charge

and this verdict

that you are under

the power and penalty

and pollution of sin?

Or do you still say,

God, look at all I've done

and aren't you impressed

by all the things

I've not done?

Paul's saying,

look, you're never going

to receive God's salvation

that's described for us

in Romans chapter 3

Romans 3:21

verses 21 and following

and I promise you

we're going to get out

of all this bad news

next week.

But he says,

you're never going

to receive God's salvation

unless you shut up spiritually

and unless your mouth

is silenced

with no more excuses.

If you're still saying

to yourself,

God, I know that I did wrong

but I can do better

next time.

And God,

I see that my motives

are not right

but I think I can turn it around,

you've not shut up

and therefore you're not

ready for salvation.

You've got to realize

that you cannot fix yourself

and that every effort

to fix yourself

and put yourself together

and be a better person

and try harder

in an effort of self-salvation

and self-sufficiency

is just making you worse.

Paul says,

you need to be quiet.

You need to come

to the end of yourself

and learn to be sorry.

Not only for all

that you've done wrong

but even for the reasons

you've done everything right

and to see that

your righteousness

is totally worthless,

it's filthy rags,

it's dung

and say,

God,

it's true.

I have nothing to say.

I give up

and I give in.

We must admit

that there's this terrible force,

this mighty active power

called sin

which is alienating us

from God

and it's only

as we face this

and realize

the true nature

of our problem,

how devastating

and how corrupting

the power of sin is

that we can come to see

the one power alone,

the sufficient

and adequate

to deal

with our situation

and that's where

I want to close.

Sin's power

is devastating

and its effects

corrupting

but God's power

is saving.

God's power

is saving.

I hope you can

understand now

given Paul's argument

about the power

of sin

why he says

in the thesis

of this letter

in Romans 1.16

I'm not ashamed

of the gospel

because it is what?

It's the power

of God

that brings salvation

to everyone

who believes.

Paul uses

these two negatives

to express a positive.

He says,

I'm not ashamed

meaning I'm proud

of the gospel,

I glory in the gospel,

I boast about the gospel

and you have to remember

that Rome

is a very proud city.

It's the proudest city

because it's the great

metropolis of the world.

I was in New York

this week,

I know how proud

these people were.

They boasted

of great wealth

and power

and learning

and culture.

They attracted

the best people

and the finest goods.

All that was prized

and valued most

came to Rome.

All the religions,

all the schools

of thought,

structures of law,

systems of government,

all their amazing buildings.

Any of you been to Rome?

Okay, you know.

In Rome,

human culture

and human progress

seem to have reached

its zenith

and it was the very

embodiment of pride

and human greatness

and the boasting

of human achievement

and Paul comes along

and he says,

I am proud

and I boast

but I boast

in none of this

Roman power.

No,

I boast

in the power

of God.

Power was everything

for Rome.

Right,

they didn't consider

anything unless it worked,

unless it had power,

unless it produced results

and Paul comes

and he looks at Rome

and he basically says,

is this all you've been able

to produce?

Is this all you have

to boast about?

Because I have

a greater boast.

I have something

that can actually deal

with the problems

of human life.

I know of something

that can save people

from the power

and the penalty

and the pollution

of sin.

To these proud

and cultured people,

the self-satisfied

metropolis of the world

with all of its wealth

and its power,

Paul is proud

of a greater power,

the power of the gospel.

He says,

all that Rome is

and all that it can boast about,

all of the power of Rome

just pales into insignificance

compared to the power of God

and so he says,

I'm not ashamed

because I know of a power

that's a transcendent power

and he says,

my boast is in the power of God

and his gospel to save us

and Paul knows that,

he knows the response

he's going to get,

right,

when he rolls up

into this capital city,

he knows he's going to be ridiculed

and laughed at,

he knows that people

are going to say,

hey Paul,

you should actually be ashamed,

very ashamed

of this message

to suggest that

to these proud Romans

that some small

and insignificant group

of people over here

that belong to this

poorest of Rome's colonies

and her conquered territories

possesses the truth

and possesses a power

that the whole of humanity needs

is absolutely ridiculous

and utter folly,

Paul.

To come here

and claim that Jesus

who belonged to this

despised town in Israel

far from being a scholar

and a philosopher,

just a common worker

was the unique son of God

and the savior of the world,

Paul,

that's madness.

And more than that,

to say that this Jesus,

far from being a conqueror

who subdued nations to himself

by his might

and by his power

like our Caesar,

he was actually crucified

in utter weakness

and helplessness

between two thieves,

Paul,

this message

that you come to bring

is beneath contempt.

But is Paul ashamed

of the gospel?

No.

A thousand times,

no.

Paul, rather,

is ashamed

of all of our foolish pride.

He's ashamed

of all of our empty pomp

and our futile schemes

and vain strivings

to save ourselves.

He's ashamed

of all of our worthless righteousness.

And he says

that the power

that Rome really needs,

the power

that the Bay Area

really needs

is the gospel of God

and the gospel of his son.

The power of God's salvation

is not about God

waiting for us

to seek him

because as we've seen today,

no one is really seeking God.

No,

the power of God's salvation

is about God

and his infinite power

seeking after us.

It's about God

coming and finding us

at infinite cost

to himself.

This powerful,

immortal God

who became a weak

and mortal human being,

God in the flesh,

crucified

in powerlessness

in your place.

Paul says

that is the only power.

The weakness of Christ,

the powerlessness

of his cross

is the only power

that can save you

from the power of sin.

It's the only power

that can save you

for a reconciled relationship

with your creator God.

And so Paul says

in Galatians 6, 14,

he says,

may I never boast

except in the cross

of our Lord Jesus Christ.

Friends,

what are we boasting in?

What are we proud of?

What's the greatest power

in our lives?

Paul says

this cross of Jesus

is the only power

that can break

the power of sin.

It's his sacrificial death

and shedding of his blood

that's the only power

to save us

because it's the power

of God himself.

Do we have a heartfelt urgency

for people

that are in our lives

to come and know

and experience

the power of this gospel?

And do we have

a prayerful expectancy

that the power

of the gospel

might be unleashed

in our time

and in our place?

Paul says,

I'm a thousand percent

not ashamed

of the gospel.

Why?

Because it's the power

of God

that brings salvation

to everyone

who simply believes.

Amen.

I think I am

I hope you

are in next

doll

is tionna

is tionna

and

of the gospel

in the name

of the gospel

and of the gospel

and the gospel

and the gospel

and the gospel

and the gospel

and the gospel

and the gospel

and the gospel

and the gospel

and the gospel

and the gospel

and the gospel

and the gospel

and the gospel