The Son of Man // The Optics [Luke 5:33-6:11] (Peter Sun)

Give me Father, we thank you for this time of worship.

We thank you for what a blessing it is to be able to come and

worship the Almighty God. We thank you for all that you

provide for us Lord, and we thank you for the offering

that's been given. And in many different ways.

We thank you that you're the God who's blessed us in many, many

ways. And we thank you that we can

give our offering back to you. We pray it will be used in a way

that will give you honour and glory your wisdom to those that

distribute that, that you will be honoured through it.

We thank you for our Sunday School kids.

We thank you for the blessing of family.

We thank you for our parents of our Sunday School kids as they

seek to raise you up in your ways.

And Lord, we pray for them now our Sunday School and our ten

classes say go out and they are taught your word.

They challenged by it Lord and we pray that it will sink deep

into their heart. And Lord, we pray for each one

that they will come to know you as their own.

Lord and Saviour, we thank you for our Sunday School teachers

and those that that teach our children thank you for their

willingness to teach into the hearts of our young ones.

Lord, give them the words to say and with clarity for them we

ask. And father, we pray for Peter as

he brings the word of God to us this morning.

Lord, we thank you for the message that you've laid on his

hand. We thank you for the truth that

is your word. And Lord, we just pray that as

Peter shears that message and you'll give him clarity of

thought and, and bringing that message across.

And Father, we pray that our hearts will be open to hear what

you want to say to us, that it will challenge us, it will stir

us and Lord, it will grow us and bring us closer to you.

So this we pray and ask in Jesus name, Amen.

Good morning, everyone. And as Gavin Gav just mentioned,

I won't reiterate again, especially for those who are

here for the first time, that we're actually going through the

Gospel of Luke. And as Gav mentioned, we are in

Chapter 5 today and that's chapter 5, verse 33 to chapter

6, verse 11. And that's what we are going

through. This is the passage for today,

right? So just begin, just before we

begin the study today on the passage that I just mentioned,

I'd like to share a story of Jack and Jill right now.

Remember one thing, this Jack and Jill were a elderly couple

in their 70s. It's not the Jack and Jill went

up the hill to fetch a pail of water because this couple are

more likely to tumble down the hill and walk up the hill,

right? So it's about Jack and Jill are

elderly couple in their 70s. And of course, Jill was very

inquisitive, very inquisitive old lady who really wanted to

know or get to know and understand who this young

married couple that just moved in next door to her.

So, yeah, they're clothes properly.

So she would say every morning, just look at that, Jack, that

sheets are pretty dull. Their shirts look stained.

Someone should teach this young lady how to wash clothes and how

to wash them clean. So week after week after week

she was complaining and saying the same commands to Jack.

So then one morning when she got up, she looked as usual out of

the window, peered through the fence and to her surprise she

mentioned to Jack. Ohh, their laundry looks clean.

Finally. Clothes look really really

clean. She must have learned how to

wash her clothes. So what did Jack said?

Well, the husband replied quite gently, saying I woke up early

in the morning and I just cleaned out our windows, right?

And that's what he said. OK, Now the principle of the

story is about optics, right? It's about optics, the lens

through which we perceive and look at things.

So that is why I have Hitler. Today's message about the

optics, right? What is our optics?

Let's look at our passage. So keep that view in mind about

the optics. So let's look at Luke chapter 5

Luke 5 · chapter mention

was 33 to chapter 6 verse 11, right?

Luke chapter 5 verse 33 to chapter 6 verse 11 and I'll read

Luke 5:33

this passage and it says here. Then they said to him, Why do

the disciples of John fast often and made prayers?

And likewise those are the Pharisees, but yours eat and

drink. And he said to them, Can you

make the friends or the bridegroom fast while the

bridegroom is with them? But the days will come when the

bridegroom will be taken away from them, and then they will

fast in those days. Then he spoke a parable to them.

No one puts a piece from a new garment on an old one.

Otherwise the new makes a tear and also the peace that was

taken out of the new does not match the old.

And no one puts new wine into all wine skin, or else a new

wine will burst the wine skin and be spilled, and the wine

skin will be ruined. But the new wine must be put

into new wine skin, and both are preserved.

And no one, having drunk all wine, immediately desires new,

for he says the old is better. Chapter 6 Now it happened on the

2nd, 7th after the first that he went through the grain fields

and his disciples plucked the heads of grain and ate them,

rubbing them in their hands. And one of the Pharisees said to

them, Why are you doing what is not lawful to do on the 7th?

But Jesus answering them said have you not even read this?

What David did when he was hungry, he and those who were

with him, how he went into the House of God, took an aid the

showbread, and also gave some to those with him, which is not

lawful for any but the priests to eat, and is said to them, The

Son of man is also the Lord of the Sabbath.

Now it happened on another Sabbath also, that he entered

the synagogues and taught, and the man was there whose right

hand was withered. So the scribes and Pharisees

watched him closely whether he would heal on the Sabbath, and

they might find that they might find an accusation against him.

But he knew their thoughts. And he said to the man who had

the withered hand, Arise and stand here.

And he arose and stood. Then Jesus said to him, I will

ask you one thing. Is it lawful on the Sabbath to

do good or to do evil, to save life or to destroy?

And when he had looked around at them all, he said to the man,

Stretch out your hand. And he did so, and his hand was

restored as whole as the other. But they were filled with rage

and discussed with one another what they might do to Jesus.

So in today's message, we will be considering just two major

themes from this section. 1st, we will be examining or looking

at the lens of the Pharisees or the optics of the Pharisees.

And that's what we'll be looking at, right?

How did they view Jesus? What optics and what lens

through which they viewed alone? And 2nd, of course, the counter

lens that reveals who Christ is because Christ our Lord offered

that counter lens. So those are the two major

themes that we would be dealing with today.

So the first theme is the lens of the Pharisees and the lens of

the scribes. What is the optics or the lens

through which the Pharisees viewed the Lord?

Well, they're actually viewed the Lord through the lens of

conformity, and that's what I refer to, the lens of conformity

conforming to their treasured religious traditions.

Now, there are actually 3 incidents that are recorded or

mentioned in this particular passage, and we'll be looking at

those 3 incidents. One, of course, is fasting, and

the other two are about the 7th. And through these incidents, you

can see that the lens of the Pharisees come into play, The

optics of the Pharisees, the lens of conformity.

Let us consider fasting first, right?

So fasting was only commanded. By the way, if you look at the

Mosaic law in the Torah, it was only commanded at the Day of

Atonement. Of course, this is known as

young kippur, if you know the Jewish feast, the young kippur,

which happens after the the trumpet feast, the Feast of the

Trumpet. However, you can see that

fasting is recorded in the Scripture at other times where

people do faster Other times, at times of morning, they're fast.

At times of repentance, they're also fast.

And also in times of crisis or national emergency, the people

of Israel do fast. And of course harms records that

people do fast as a means of personal devotion.

But by the time that we come to the Lord's ministry on earth,

the fallacies actually started developing A structured fasting

practise. And that's what they did, a

structured fasting practise. So it became almost like a very

pious customs to the Pharisees and all the religious Jews and

those who embraced Judaism becomes a a pious custom where

they have to fast twice a week and usually on a Monday and on a

Thursday. So if you really look at loop,

for example in Luke chapter 18 verse 12, where you have this

Luke 18:12

proud Pharisees loudly proclaiming public saying I fast

twice a week. Now that was their custom

fasting twice a week, usually on Monday and Thursday.

So therefore the Pharisees view the actions of Christ through

this particular lens, the lens of conformity.

Why? Well, here is this man Christ

the Lord, right? He's a rabbi, but still he did

not require his disciples, nor did he himself follow these

religious practises that we have that has been passed down from

fathers to fathers in terms of his traditions.

And therefore hence he cannot be God.

He just cannot be God. And look at the question that

the fallacies asked in chapter 5 verse 2033.

Why do the disciples of John fast often and make prayers?

And likewise, those are the ferries, but yours eat and

drink. And it is through this lens of

conformity, as I said earlier, that they perceived the Lord.

And hence a common perception that arose amongst the Pharisees

is that the Lord is A1A glutton and a wine bibber.

Have you heard of that term in the Gospels?

Return to Matthew Chapter 11, verse 19, you can see that's a

Matthew 11:19

term that arose. Ohh, he's a glutton, He's a wine

bibber. That is because the Law did not

practise this fasting that the Pharisees did.

Now let me deviate here to reconcile some of the accounts

that we see of the same thing in Matthew Chapter 9 verse 14, as

Matthew 9:14

well as in the Gospel of Mark. Both in the Gospel of Matthew

and Mark you could see that the same incident is recorded in

Matthew Chapter 9. Verse 14 tells us.

Matthew 9 · chapter mention

This particular portion in Matthew tells us that the

disciples of John came to Jesus asking why do we and the

Pharisees fast often but you're disables do not fast.

So it was a disciples of John that came that isn't Mark.

Matthew Chapter 9 was 14 in March of the 12 was 8.

Matthew 9 · chapter mention

We can see that Mark recalls that both groups explicitly.

Both groups, the disciples as well as the Pharisees, were

involved in asking the question. So therefore it is plausible

that the disciples of John are the ones who raised the question

and the Pharisees reinforced it. But when you look at the book of

Luke, looks intention was to show the optics from the side of

the fallacies of the parasite side.

And that's the looks. That's what looks intention was.

Let's look at several observation which is another

practise amongst the Jews, the fallacies, the religious Jews.

Chapter 6, verses 1 to 11, gives us 2 incidents concerning the

Sabbath observation. Now Sabbath, by the way, was a

cultural script for the Jews. The Torah, which contains the

Mosaic Law, of course commands the Israelites to keep the

Sabbath day holy. However, it was not prescriptive

enough for the religious leaders.

So what they did was they came up with a list of prescriptive

list of things that are lawful and unlawful during the day of

the Sabbath. So for example, in the

traditions or in the Mishna, you could see that in the oral

traditions there were 39 categories of prohibited work,

all listed down, which of course included reaping and threshing.

So what did the Pharisees do? Well, they interpreted the

disciples plucking the grain and then drumming into their hands

in in order to eat it as reaping and threshing and hence

prohibited actions on Sabbath. There will also similar

prohibited work with regards to health treatment in the mist.

Now in the traditions you can see that life saving treatment

was permitted on 7 right and any other form of treatment was

prohibited if it's not life threatening.

And that was what they did at one as part of practise that was

prohibited or not. Now according to the Pharisees,

the man with the withered hand did not meet that threshold of

life, life threatening health issues and hence it was unlawful

to heal that man on the Sabbath day.

So because of such a lens that they had, such optics that they

had, they completely ignored A notable miracle that took place

that we read, of course, in chapter 6 from verses 1 to 11

right now. Let me therefore offer the

counter links. As I said earlier,

unfortunately, the lens of conformity through which the

Pharisees viewed the Lord blinded them to the reality of

who Christ is. So therefore the Lord offered a

countenance that reveals who He is.

He presents 2 realities of Himself.

And that's what we want to, or I want to talk about today, the

two realities that Christ presented, the counter realities

of who He is. The first real reality is that

He is the bridegroom and Luke chapter 5 verse 34 says this.

Luke 5:34

Can you make the friends of the bridegroom fast while the

bridegroom is with them now? The Lord chose an imagery of joy

in the presence of the Bible group.

That is the majority that He chose.

There's a countenance that He chose, and it's not a time of

fasting, but a time of joy. Now such a description of who he

is was actually was not lost on the disciples of John the

Baptist who was actually involved in asking the question,

why do we fast? Why do the Pharisees fast but

your disciples do not? So they, it was not lost on them

because they are Rabbi John the Baptist testified to his

disciples of who Christ is, right?

And that is what John said to his disciples in John chapter 3

John 3 · chapter mention

versus 28 to 29. You yourself bear with, bear me

witness that I said I am not the Christ, I'm not the Messiah, but

I have been sent before him. He who has the bride is the

bridegroom. But the friend of the bridegroom

who stands and hears him rejoices greatly because of the

bridegroom's voice. Therefore, this joy of mine is

fulfilled. He must increase, but I must

decrease. So John himself told his

disciple who the bridegroom is. So the Lord using the imagery of

the bedroom was not lost on the disciples of John who asked that

particular question. Now, when you look at this

imagery that the Lord used, the imagery of the bridegroom was

intentionally chosen by the Lord because it actually portrays the

reality of who He is. It speaks of a special

relationship. Right now, there is no

bridegroom without a bride. That'd be all right.

And there's no celebration without the friends of the bride

groom. Now, there are so many truths,

of course, that we can unpack, especially when you consider the

friends of the bridegroom, but that's not the intention.

Today, however, I like us to focus on the special

relationship between the bridegroom and the bride.

As I said, there's no imagery of the bridegroom without the

bride. And inverse 35 of Chapter 35 of

Chapter 5, the Lord was pointing to His imminent death or

impending death on the cross. Now it is through the finished

work of Rice on the Cross that this special relationship

between the bridegroom and the bride was birth right.

And through his death, we who have believed in Christ are

reckoned to have died with him. And through His resurrection we

have now been raised to a new life in Christ and withdrawn or

married to him. And that is what Romans Chapter

Romans 7:14

7 verse 14 says. I'll read that portion.

It says, therefore, my brethren, you also have become dead to the

law through the body of Christ, that you may be married to

another, to him who was raised from the dead, that we should

bear fruit to God. So we who have trusted Christ as

our Saviour and our Lord, collectively we form the Church,

the body of Christ, and the church is pictured as the Bride

of Christ. So hence we are reckoned married

to him. So that's the imagery that the

Lord chose just to show the special relationship that the

Lord has with His bride. So through this imagery, the

Lord pointed to a new reality of who he is.

He is a bridegroom, has said he has a special relationship with

the bride. Now it is not therefore a

transactional relationship. It's not as transactional

relation. It's not about a quid quo pro

relationship based on a set of dos and set of Donuts.

And that was the problem of the lens of the fallacies.

Now just imagine a marriage. Just imagine a marriage where

the husband sets out a list of dos and donts for the wife.

Just imagine that, right? You shall bring breakfast to my

bed every morning and make sure that you make the cup of tea

exactly as I want, neither hot, not too hot, not too cold, but

exactly about 8 to 3.5°C. Every morning you shall pack a

meal for me to take to work and when I come back from work at

5:30, you shall be at the doorstep with a cup of tea to

welcome me. Now just imagine such a

relationship in marriage, a quick quid pro transactional

relationship. And if you do all of these

things, I will therefore accept you as my wife.

Now, that's not the relationship that we have with Christ, and

that's not what he was that he portrayed to the Pharisees and

the disciples of John. Rather, it's a transformational

relationship and that's what it is.

So efficient chapter 5, verse 25 actually elaborates on this

transforming relationship, a relationship built on love and

grace. So I'll read that portion to

you. Efficient Chapter 5 versus 25 to

27. Paul says this, husbands, love

your wife, just as Christ also loved the church and gave

himself for her, that he might sanctify and cleanser with the

washing of water by the word, that he might present her to

himself. A glorious church, a transformed

glorious church, not having spot or wrinkle or any such thing,

but that she should be wholly and without blemish.

Now this is the reality of who Christ is, and this reality,

unfortunately, cannot be understood through the lens of

conformity, the lens that the Pharisees head, the lens right.

The Pharisees viewed the Lord through all the religious

structures and practises, and because the law did not meet

those expectations, they concluded therefore He cannot be

of God. Now let me pause for a moment

and consider what all of these things actually mean for us

today. Now there may be seated here

some who are really seeking Christ, seeking to know the

Lord. You're not Christians yet, but

you're seeking. You're interested to know who

Christ is now. Through what lens or optics are

you seeking Christ? Do you seeking?

Do you seek Christ as a religious figure with a set of

commandments that you have to follow, with a set of practises

that you have to do in order to become a Christian?

Is that the lens through which you are seeking Christ?

There are others who actually call themselves Christians

seated here, but unfortunately you are not because you think

that your faith and you look at your faith actually through this

lens of conformity. Why?

Well, I come to church regularly.

I try not to miss every Sunday. I read the Bible.

I win the time permits. I shoot the prayer upwards.

I try my best not to sin. I speak the jargon of a

Christian and therefore I must be a Christian.

Surely God is pleased with me now.

Becoming Christian is not about conforming to a set of dos and

set of Donuts. Is not a such a transactional

relationship if if you think that that is the case, it's only

religion. It's not transactional.

Becoming a Christian is, as I mentioned earlier,

transformational, a new relationship between the bridge

and the bridegroom. It is accepting what Christ has

already done. There's nothing we can do.

It's accepting what He has done. The fact that he has died on the

cross, that he has paid the penalty for our sin and the sin

that has separated us from God. And when you believe that and

accepting him as your Saviour and Lord, then he translates

your, transforms you from darkness to life to newness of

life in Christ. Now this is the reality of who

Christ is, what He has done. So don't let the lens of

conformity cloud this reality. Now there are many here who have

actually genuinely trusted in Christ as their Saviour.

I can see the majority of you have done so.

You have been saved for many years and believe me, I have

been in this category. So I'm actually speaking through

experience, right? I'm speaking through experience.

However, what has happened is due to the business of life, you

have slipped into a a routine, what I call spiritual habits.

Right? Like clockwork, you get up in

the morning and you read the Bible and you said the time for

that, I read the Bible and I pray you attend church, you even

get involved in ministry. But over time these becomes

habitual practises and what has happened is you have developed

that implicit mindset or an optic that these are activities

of what pleases God and what puts you in proper standing with

him. And your relationship with God

unfortunately has slipped into being quite transactional.

A set of dos and a set of don't remember what the Lord told the

Church of Ephesus in Revelations.

Well, the Lord said your works are good, right?

You do all of these tremendous work.

However, I have one thing against you.

What is it? You have lost your first love.

Your relationship with me has become quite transactional.

Now, one thing you must understand and recognise when

you read through this passage that such an optics, a lens of

conformity cannot coexist with the transforming relationship

that we have with the Lord. And the Lord actually reiterates

this through two parables that he mentions in Luke chapter 5

Luke 5 · chapter mention

versus 36 to 38, two parallels. So in verse 36, he talks about

the old garment, which is the religious system with all of its

traditions and practises. Then he talks about a new piece

of cloth, which is a new reality that we have in Christ, a

reality that is a transforming relationship.

Now, in this particular parable, these two things cannot coexist.

The Lord is not an addon or a patch, right?

And that's what the parable really means.

They cannot coexist. For example, it says that you

cannot take this new piece of cloth right and cut a piece to

it and then try to patch an old garment.

Because what happens is when this new cloth shrinks, it just

tears it away. It's not compatible, right?

That's compared well at all, and that is what the Lord is saying

here and Inverse 37 The new wine here depicts the life of a

transformed relationship that we have in Christ, the life of joy,

of power, of hope that we have in a transformed relationship

with Christ. Now such a life cannot be

contained within the fragile old wine skin of rigid rules,

regulations and traditions, right?

And when the new wine ferments, it just burst and destroys the

old wine skin. That's what it is.

These two things are not compatible.

They cannot Co exist. So are you.

Am I trying to fit Christ into our framework?

Are you allowing Christ our Lord to reshape, to reshape our lens,

to reshape our optics so that we understand that we have a

transformed relationship with him?

So that's the first reality that our Lord prisons to the

fantasies, right? A counter lens through through

whom? Or through through the lens that

they previously viewed, which is the lens of conformity.

The second reality is this, that he is the Son of man.

That's a second reality that Christ presence.

Now when asked by the Pharisees why his disciples are fucking

rubbing and then eating the grain on the Sabbath, this is

what the Lord said. This is the counter lens that it

presents a reality of who he is. He says in Luke chapter 6 verse

Luke 6:5

5, the Son of Man is also the Lord of the 7th.

The Son of Man is also the Lord of the Sabbath.

Now this statement, the Son of Man appears quite a few times in

the gospel. It appears in Matthew chapter 12

Matthew 12:8

verse 8 and Mark chapter 2 verse 28.

Mark 2:28

And this claim is quite extraordinary because it has

many layers to it. The statement the Son of Man is

also the author of seven has many layers.

So it's quite an extraordinary statement made by the Lord.

It unveils who cries his which the fallacies could not see

because of their optics. So the first statement, the Son

of Man. Now, how was this statement

interpreted by people? Perhaps to the ordinary Jews,

the statement may mean he's a human one, the Son of man.

However, to the Pharisees, to the religious Jews, this is

where the the Lord was having this conversation with the

religious Jews and he that's what he was intending.

So to the religious Jews, the Pharisees, the statement may

mean that a claim of Messiah ship.

And that is why it can be associated with Daniel Chapter 7

Daniel 7:13–14

verses 13 to 14. Because in Daniel Chapter 7

Daniel 7:13

verse 13, Daniel says, I was watching in the night vision and

behold one like the Son of man humming with the clouds of

heaven. Now that statement actually

refers to the Messiah. So to the Jews, to the religious

Jews, to the Pharisees, this statement, Son of Man, may mean

a claim to Masashi. Now to drive home the point that

he is indeed claiming Messiahship, the Lord adds

another layer to the state. When the Son of Man, and he says

this, the Son of Man, is also the Lord of the Sabbath, he adds

another statement. Now, by claiming lordship over

the Sabbath, he's actually claiming authority over Sabbath.

He's claiming the right to determine the meaning of the

Sabbath, is claiming the right to interpret the Sabbath, the

purpose of the Sabbath, and the proper use of the Sabbath.

That's what Lord of the Sabbath really means.

Now when you consider that the 7th was instituted by God in

creation, a claim of lordship over the seven is a claim of

deity. And so that is what the Lord

said. I am the Messiah, I am the

Christ, and I am God. The Son of Man is therefore the

Lord of the seven. No, that's a new reality of who

crisis, right? And that would have incensed the

Jews, incense or sorry, the Pharisees.

On another occasion where the conflict over the Sabbath

happen, it happened at the healing of the man with the

withered hand, and that we read in chapter 6.

And in that particular incident the Lord completely reorientated

the meaning of the 7th right. So we see an example of how He

claims lordship over the Sabbath, and He does so by

asking this question in chapter 6, verse 9.

Is it lawful on the Sabbath to do good or to do evil, to save

or to save life, or to destroy it?

Now this statement by the Lord brings to 4 the moral nature and

the character of who God is. God desires mercy, He desires

good over all of the religious practises of the law.

We see for example in Josiah chapter 6 verse 6, as in the Old

Testament. For I desire mercy is what God

says, for I desire mercy and not sacrifice.

Not all of your religious practises and the knowledge of

God more than all of these burnt offerings and the optics of the

Pharisees blurred them from seeing the reality of who Christ

is. That he by nature is a loving

God. He by nature is a merciful God

desiring to do good and to save lives.

Whether it be the lives of the tax collectors that of course

Andrew Linton spoke about last week, right?

And whether it be the lives or the Samaritans who were

considered as half cast by the Jews, or whether it be the lives

or the Gentiles who considered or regarded as unclean, or even

the lives of the Pharisees who had this lens of conformity, He

looks on the leper with compassion.

I think Billy mentioned that two weeks before where he reached

out and touched the untouchable. Now that is our Lord.

As the lyrics of the song goes, He is a good, good God that who

are who are Lord is. Now let us pause and consider

the goodness of God the the lens, the counter lens that the

Lord wants to portray to the Pharisees.

First, the law is inherently good, as as Army says in Psalm

Psalms 100 · chapter mention

chapter 100 was 5 For the Lord is good, His steadfast love

endures forever, and his faithfulness to all generations.

Second, the Lord is universally good.

That's a common grace of God, universally good as seen in His

Providence for His creation and the created world.

In fact, the apostle Paul speaking to the people Listra

next chapter 14 verse 17 says this.

Nevertheless, He did not leave himself without witness in that

He did good. He gave us reign from heaven and

fruitful season, fulfilling our hearts with food and gladness.

That's a common good. The Lord is universally good.

Thirdly, the Lord is sacrificially good, and we see

that in His redemptive work. Lord himself says in John

John 10:11

chapter 10 verse 11, I am the Good Shepherd.

The Good Shepherd gives his life for the sheep and finally the

law is experientially good. And then Sam chapter 34, verse

8, the psalmist says this all. Taste and see that the Lord is

good. Taste and see that the Lord is

good. Blessed is the man who takes

refuge in him. Finally, let me conclude with

this question. What is the lens through which

you look at the Lord? What is the lens like the

Pharisees? Are you looking at the Lord

through the lens of your religious structures, the lens

of conformity? Remember the Pharisees looked at

the law through such a lens, the lens of conformity, seeing the

Lord as a rule blaker, not conforming to their traditions,

the value traditions of the fathers and Luke.

Luke 6:11

Chapter 6 verse 11 is probably the saddest verse in the Gospel

of Luke where it says it was chapter 6 verse 11.

But they were filled with rage. They were filled with rage and

discussed with one another what they might do to Jesus.

They still did not see beyond their lens of conformity and

understand the reality that Christ presents as a bridegroom,

the one who transformed relationship, and as the Son of

Man, the Lord of the Sabbath, who is good and merciful.

They just did not see beyond their lens of conformity.

So are we able to look beyond the lens that blur who the Lord

is and see Him for who He is? Remember one thing, through His

death and resurrection, He is the bride group offering us a

transforming relationship. Do you have a relationship as

such with Him? He is the Son of man, and his

goodness endures forever. And as the word of the song

goes, Jesus, what a beautiful name.

Son of God, Son of Man, a lamb that was slain, let us play.

Father, we thank you for this time that we can come together,

a time of remembrance of the sacrifice that your son made on

the process of Calgary. Father Bobby, thank you.

Then, in front of us, we see who our Lord is, the Bridegroom, the

one who has a transformative relationship with each and

everyone who have come to trust in Him.

But we also see Him as the Son of Man, not only as a Messiah

who would come for us, but as the One who lives for us.

And we thank and praise you for this, for His goodness and for

His kindness. And we commit this time once

again into your hands and in the Saviours precious, and in his

worthy day. And we pray, I mean.