Please remain standing in honor of God's word. We're continuing on through the book of Psalms, and this morning we're looking at Psalm 2. This is God's inspired, inerrant, authoritative word. Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together against the Lord and against his anointed, saying, let us burst their bonds apart and cast away their cords from us. He who sits in the heavens laughs. The Lord holds them in derision. He will speak to them in his wrath and terrify them in his fury, saying, as for me, I have set my king on Zion, my holy hill. I will tell of the decree. The Lord said to me, you are my son, today I begotten you. Ask of me and I will make the nations your heritage, the ends of the earth your possession. You shall break them with a rod of iron and you shall dash them to pieces like a potter's vessel. Now, therefore, O kings, be wise. Be warned, O rulers of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the sun, lest he be angry and you perish in the way. For his anger is quickly kindled. Blessed are all who take refuge in him. This is the word of the Lord. Thanks be to God. Heavenly Father, As the scripture tells us, at present, we do not see everything in subjection to Jesus. But we do see him, who for a little while was made lower than the angel's crown, with glory and honor, ruling in the midst of his enemies. By way of your word and spirit, we ask that you will open our eyes to see that Jesus is the King of kings and the Lord of lords. Thus, the only appropriate response is to kiss the sun and put our trust in him. And it's in his name that we pray. Amen. You may be seated. I want to begin this morning by saying I love Psalm 2. How much do you love Psalm 2, Pat? I am so glad you asked. I love Psalm 2 so much that if you go on Sermon Audio and look under the series, Ascension Sunday, you will see that I have preached at least six messages on this passage. This psalm tells us about the enthronement of King Jesus and his rule over the nations, and it is glorious. Let me give you the structure and summary of this chapter, and then I'll tell you what I want us to focus on this morning from this text. Psalm 2 neatly divides into four sections, three verses each. And I believe it was Harry Ironside that suggested in these sections we can see four different voices. The voice of the nations, then the voice of the Father, the voice of the Son, and then the voice of the Holy Spirit. Picture it like a four-act drama. In act one, the curtain opens, and what do you see? You see the nations gather together. It looks like a violent mob. Leading this mob are the kings and the rulers of the earth. And you see that they are attacking the Lord and his anointed. And you wonder why they are attacking God. And it's because they don't want his yoke upon them. They want to be free to live however they want. They do not want to submit to his commands and his rules. Curtain closes. And then when the curtain opens for act two, we're in heaven. We're before the throne of God. And we see the God of heaven looking down on this rebellion. And is he disturbed? Is he taken aback? No, he laughs. He mocks them. And then he speaks, and he says something that's absolutely terrifying to these kings and rulers. He says that he will establish his king on heavenly Mount Zion, his holy hill, indicating that his king will rule over them. The curtain comes down on Act 2. And then in Act 3, the curtain comes up again. And we see fog on the ground. It's early in the morning. And then we discover that it's early the first Easter morning. We're at the tomb of Jesus. And then we see Jesus. And Jesus speaks this time, and he tells us what the Father said to him in a decree. And the Father said, you're my son. Today I have begotten you. Ask of me, and I will give you the nations. I will give you the ends of the earth. They will all be yours. And you will rule over them with a rod of iron dashed into pieces like a potter's vessel." And then the curtain closes on Act 3. And then it opens once again for Act 4. And we see missionaries, going to the nations. We see evangelists gathering in stadiums. We see pastors and teachers around the globe and churches. We see average lay people going about their life. And as they go about, they are telling people. They're telling rulers. They're telling authority. They're telling anybody and everybody who will listen, be wise, be warned, serve the Lord. and kiss his son so that you can escape his wrath and so that you can experience the blessing that comes from taking refuge in him. Will you kiss the son? Will you turn to him? And then the curtain closes on act four, leaving us with that question. Will the nations, will the people kiss the sun and turn to him in faith? That's the summary that we have of this chapter. Now what I would like to do for our purposes this morning is to think about four things that we can learn from this chapter. What can we learn from number one, hermeneutics? What can we learn about sovereignty? What can we learn about eschatology? What can we learn about politics? And believe it or not, we are going to cover all four of those topics this morning. If you're wondering what a couple of those mean, just stay with me, I'll explain it. So what can we learn about hermeneutics? And some of you might be thinking, Pastor, what is hermeneutics? Hermeneutics is just a term that means the arts and science of biblical interpretation. That's all it is. Hermeneutics provides us with the rules for interpreting the Bible. The first and greatest rule of interpreting the Bible, I would say, is context. The second is context. And the third is, you guessed it, context. That is so important, and you'd be surprised how many people overlook the context. For example, in verse 10, who specifically is being addressed? Now, therefore, O kings, be wise, be warned, O rulers of the earth. Specifically, the kings and the rulers are being addressed. That's the context that we'll get to a little later. Another important rule of interpretation is scripture interprets scripture. This is what the Westminster Confession of Faith says. Chapter 1, paragraph 9. The infallible rule of interpretation of scripture is the scripture itself. Therefore, When there is a question about the true and full sense of any scripture, it must be searched and known by other places that speak more clearly. Simply put, when it comes to Bible study, the cross-references in your Bible will be your best friend. So if you have a Bible with cross-references, they will be of great aid to you when you're studying the Bible. And Psalm 2 is very instructive here because there are numerous references to Psalm 2 in the New Testament which give us great insight into this Psalm. Insight that we would not have apart from what I like to call the divine commentary, the New Testament. For example, what are verses one and three talking about with these nations rebelling against the Lord and his anointed? They're talking about the crucifixion of Christ. And we know that because of the book of Acts. In Acts 4, beginning in verse 24, we read, And when they had heard it, that the apostles were being persecuted, they lifted their voices to God and said, Sovereign Lord, made the heaven, and the earth, and the sea, and everything in them, who through the mouth of our father David, your servant said by the Holy Spirit, why did the Gentiles rage, and the people's plot in vain? The kings of the earth set themselves, and the rulers were gathered together against the Lord, and against his anointed, and then were given the precise interpretation. For truly in this city, there were gathered against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place. We'll come back to that predestined in a moment. But notice here, the fulfillment of this psalm is seen in King Herod, Pontius Pilate, the Gentiles, the Jews, all conspiring to have Christ crucified. So it's talking about a general rebellion against God, but it's specifically focused in a rebellion that is so strong that the people crucify Christ. I remember a while back, I was watching television, and there was some kind of protest. I forget what it was about, but I'll never forget the sign. Somebody was holding a sign. And on the sign, it said, if Jesus returns, we will kill him again. And I remember thinking, the audacity. This psalm is talking about the rebellion that people have against God. And it comes to a head in the actual crucifixion of Christ. What happens when God does come to his people, they kill him. That's what verses one through three mean. Verse seven, Jesus says, I will tell the decree, the Lord said to me, you are my son, today I have begotten you. What does that mean? Years ago, I used to think that this was talking about the eternal begetting of the sun. Maybe you're familiar with the Nicene Creed, where we're told that Jesus is God of God, light of light, very God of very God, begotten, not made, meaning he has existed eternally. At first, I thought that's what this passage was talking about, but then I read a couple of commentaries, and they gave me great insight. The commentaries are commonly known as the Book of Acts and Hebrews. This is what we read in Acts 13, 32, and 33, which lets us know that verse seven is talking about the resurrection of Christ. And we bring you the good news that what God promised to the fathers, this he has fulfilled to us, their children, by raising Jesus. As also it is written in the second Psalm, you are my son. Today I have begotten you. I was talking about the resurrection. Perhaps earlier when I talked about the third act and the curtain opening and we saw the fog and the tomb of Christ that first Easter morning, perhaps some of you were wondering, where did you get that? Now you know where I got that. I got that from Acts 13, verses 32 and 33. which tells us specifically it's a reference to the resurrection of Christ. It is also a reference to the exaltation of the sun above the angels at God's right hand. Hebrews 1, beginning at verse 3. After making purification for sin, talking about Jesus, of course, he sat down at the right hand of the majesty on high. Having become as much superior to angels as the name he has inherited is more excellent than theirs. For to which of the angels did God ever say, you are my son, today I begotten you? So he has been raised from the dead, seated at the right hand of the father. And in that chapter goes on to say, in verse eight, But of the sun, he says, your throne, O God, is forever and ever. The scepter of uprightness is the scepter of your kingdom. And then in verse 13, and to which of the angels has he ever said, sit at my right hand until I make your enemies your footstool, which is a reference to Psalm 110.1. So Jesus being called the Son of God is also a reference to him being exalted and knows above the angels and seated at God's right hand where he rules and reigns over the nations. It is also a reference to Jesus being installed as high priest. Hebrews 5 verse 5. So also Christ did not exalt himself to be made a high priest, was appointed by him who said to him, you are my son, today I have begotten you. So we know from verse seven that Jesus will be raised from the dead, he will be raised all the way above the angels, he will sit down at the right hand of God, rule and reign over the nations, and there he will serve as high priest. And if I had just told you up front, that's what verse seven means, you would have looked at me like, where do you come up with all that? And now you know where I come up with all that, by the cross-references in the book of Acts and Hebrews. So I hope you can see how helpful cross-references are. They will give you insight that you will not get otherwise. And now you know my secret. There it is, that's the secret. Where do you get these insights, pastor? From the cross references. I look up these passages and they do, in all seriousness, provide tremendous insights. How about verse nine? You shall break them with a rod of iron, dash them in pieces like a potter's vessel. What is that? referred to. I think we can tell just by reading it that he shows the power he has over the nations. They're just like pots. Maybe a potter would take a vessel that he didn't like how it turned out and he would just throw it to the ground and smash it in a thousand pieces because he didn't want it. That's the picture that we have of Jesus ruling over the nations. But we also have a reference to this verse in Revelation 2 verses 26 and 27 where Jesus says to one of the churches and to Christians the one who conquers and who keeps my works until the end, to him I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my father. So that verse means that Jesus has authority over the nations. But then Jesus says to Christians, if you overcome, you too also will be given authority, just like I was given authority by my father, and you too will rule and reign over the nations. So now, after looking at all these cross references, we can go back to the psalm and we can see exactly what it's talking about. David is saying the rebellion against God is going to be so bad, they're going to crucify his son. But God's not disturbed by this. He laughs. because he's gonna set his son on Mount Zion, his holy hill. He's going to raise him from the dead. He's going to seat him at his right hand. He's going to make him high priest as well. He's going to give him authority over the nations. And he is also going to give to the church, his people, authority over the nations as well. So that along with Jesus, They will rule and reign with him in the heavenly places, and they are to declare this message to all the peoples. So with the help of our divine commentaries, we can see precisely what this psalm is talking about. So that's what we learn about hermeneutics. What do we learn about sovereignty? The nations are rebelling, and what is God's response In verse four, he who sits in the heavens laughs. Because it's a joke. Last month we had our fellowship feast and I went downstairs for lunch and then a little later I came up and some of the little kids of our church were standing at the top of the stairs and they were blocking the stairs so that Pastor Wayne could not get upstairs. And they thought they were going to stop me, and I did exactly what you did. I just kind of smiled and said, good luck, and just busted right through. Similarly, we have the God in heaven looking down on these pygmies, and he laughs. But he's not laughing because he's playing a game. He's laughing because he's mocking them. He's ridiculing them, holding them in derision. I like how this verse begins. He who sits in the heavens. You got this great rebellion going down on earth, and he who sits on high in the heavens laughs. It reminded me of the Tower of Babel. God told the people, be fruitful, multiply, fill the earth, exercise dominion. And they said, we don't want to. We want to stay right here. And we're going to stay right here. We're not going to spread out. We're going to build a tower that reaches up to heaven. And this is what we read in Genesis 11, verses 4 and 5. Then they said, come, let us build ourselves a city and a tower with its top in the heavens. And let us make a name for ourselves, lest we be dispersed over the face of the whole earth. And the Lord came down to see the city and the tower which the children of man had built. Now maybe it's just me, but I think this is hilarious. They're building a tower and they say, this tower is gonna be so high, it's gonna go all the way up to heaven. And we're told God who is in the heavens, in order to see what they're doing, he has to go all the way down to see what are they doing? I think that's a great picture. God has to go down. Oh, that's what they're doing. They're trying to reach my throne. They will not reach the throne of God. And of course, he spreads them across the face of the earth. And in the next chapter, he chooses a man by the name of Abram. And he says, I'm going to make him into a great nation. And through him, all the families of the earth will be blessed. And of course, that would ultimately be fulfilled in Jesus Christ. But God is in control here. God is sovereign. And it's a joke if people think they can thwart God's plan. But I think God's also laughing for another reason. Not only is He sovereign and they can't stop Him, but unwittingly, they are actually fulfilling God's purposes in their rebellion. Acts 4, once again, after quoting Psalm 2 verses 1 & 3 were told for truly in their city they were gathered together against your holy servant Jesus whom you anointed both Herod and Pontius Pilate along with the Gentiles and the people of Israel to do whatever your hand and your plan had predestined to take place They think they're rebelling against God, but they're just bringing about his purposes that have been prophesied for a couple of thousand years. Everything is right on track. The betrayal of Judas, the cowardice of Pontius Pilate, the envy of the Jews, the hatred of Satan, all fulfilled the predestined plan of God. So he just laughs. Yes, thank you for bringing about my purposes. Continue on. And here's what I would say to each one of you this morning. If you listen carefully, you can still hear God laughing today. Sometimes we look at the rebellion, the sin that's taking place on earth, and we get disturbed, and rightly so, it should bother us. But at the same time, I think we would do well just to pause from time to time and think, how does God respond to this? And we would see God laughing. He's affording his purposes. He's bringing about his plan. And all things are working out for the good of those who love God and are called according to His purposes. God is sovereign. God is in control. Everything is right on track. He is not disturbed. Therefore, we should not be disturbed. So that's what we learned about hermeneutics and sovereignty. Now what can we learn about Eschatology, another one of those words. Eschatology, what is that? It simply means last things or end times. Usually, eschatology centers around your interpretation of Revelation 20 and your view of the millennium. Are you premill, amill, postmill? And we base our view of eschatology on the most difficult and controversial book in the entire Bible. I like what Ambrose Bierce said in his humorous book, The Devil's Dictionary. This is how he defined revelation. He said, a famous book in which Saint John the Divine concealed all that he knew. The revealing is done by the commentators who know nothing. And this is where we begin our discussions and debates about eschatology. And we wonder why we're not getting very far. Let's go back to hermeneutics for a moment, Westminster Confession of Faith. Let the clear passages interpret the difficult passages. Let's begin with what seems to be obvious up front, and then from there we can move on to more controversial passages. And I think if we would do this with eschatology, we would make much more headway. Let me consider four points, if you will, that maybe we could agree on when it comes to eschatology. Maybe. Number one, Jesus ushered in the kingdom. Mark 1 14 and 15 now after John was arrested Jesus came into Galilee Proclaiming the gospel of God and saying the time is present tense the time is fulfilled and the kingdom of God is at hand Repent and believe the good news. What's the good news here? The good news is that the time has been fulfilled and the kingdom of God is now at hand Which is why you need to repent Because if you're going to enter into this kingdom, you must repent. And then a little later in John 3, we'll see that we need to be born again. Because you can't enter the kingdom. You can't even see it unless you're born again. So Jesus ushered in the kingdom. I think that'd be a good place to start. But if the kingdom is going to be ushered in, Satan needs to be dethroned. He needs to be defeated, and he was. Colossians 2, 15. He, speaking of Jesus, disarmed the rulers and authorities and put them to open shame by triumphing over them in him, another passage says, in the cross. At the cross, the devil and his minions were defeated. They thought they were putting an end to Jesus. Jesus put an end to them. In essence, they were cutting off the branch that they were sitting on when they crucified Christ. So Jesus ushered in the kingdom. Satan was defeated at the cross. If the kingdom is going to advance, Jesus must be coronated as king. And isn't that what we already saw in Psalm 2 verse 7? But we see it in other places in Acts 2. This was part of Peter's gospel message. He talked about the life of Christ, and then the death of Christ, and then the resurrection of Christ, and then the climax of his gospel message was the ascension, coronation of Christ, Acts 2, 33 and following. Peter says, being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. For David did not ascend into the heavens, but he himself says, the Lord said to my Lord, sit at my right hand until I make your enemies your footstool. If you want my eschatology in a single verse, it is Psalm 110.1. The Father says to the Son, sit at my right hand until I make your enemies your footstool. That's my eschatology in a single verse. If you say, can you make your eschatology a little simpler, I can. I'll give it to you in a single word, until. The operative word in Psalm 110.1 is until. Sit at my right hand. And then if we could just engage our imaginations a little bit. Imagine the son saying to the father, Dad, how long shall I sit here? You sit right there, son, until I make your enemies your footstool. And then you can go back to Earth. That's my eschatology. So the kingdom was ushered in at the first coming. Satan was defeated at the cross. Jesus was coronated as the king of kings. And if the kingdom is going to grow, the nations must be given to Jesus. And we saw that in verse eight. What did the father say to the son? Ask of me, and I'll make the nations your heritage, the ends of the earth your possession. He says, ask, did Jesus ask? Give them to me. I just bought them with my blood. Give me the nations. And of course, many passages tell us that the nations will indeed come to Jesus. And they are coming to Jesus. Even presently, they are coming to Jesus. I wonder how many this Lord's day will repent, put their faith in Christ, enter into the kingdom and become a part of his family. And the great thing is we get to be a part of this mission. As we saw earlier, we too have been given authority and we too rule and reign with Jesus in the heavenly places. I think we need to realize just how radical the Great Commission is. where Jesus told his disciples after his resurrection, go therefore and make disciples of all nations. I like what Doug Wilson says, the Great Commission is not go, it's go therefore. What's the therefore? Since all authority in heaven and on earth has now been given to me, go and make disciples of all nations. See, here's the order. Think you should understand God has always been sovereign but underneath the sovereignty of God the devil ruled for a while because of the sinfulness of man and then under the angels was man and But with the life, the death, the resurrection of Christ, Jesus is now, who was made a little lower than the angels, with the angels, earth has been given to me. There has been a radical change in the government structure on earth. And because of this radical change, I now want you, my disciples, to go into the nations and disciple them. Baptize them. Teach them to obey all that I have commanded you. Have the nations been discipled? Or are there still nations out there that need to be discipled? Nations that haven't even heard the name Jesus. Still a lot of discipling to do. There is still a lot of work to do. And that's our calling. That's my humble suggestion, if you will, for reorienting our discussion around eschatology. If maybe we can begin with some points that we agree on, perhaps we can make a little more headway. Okay, one final point. Hermeneutics, sovereignty, eschatology, politics. Verse 10, now therefore. in light of this new political religious structure with Jesus seated on his throne. O kings, be wise. Be warned, O rulers, serve the Lord with fear, rejoice with trembling, kiss the sun. Now here's something that's interesting as I have read the commentaries. Many of them gloss over this admonition to kings and rulers and they apply it to all the people. And I think I understand why, because many of them are written by pastors, and you want to apply the passage. And don't worry, I will apply the passage to you this morning. But here's another point of hermeneutics that you need to keep in mind. Interpretation first, then application. Interpretation first, then application. So let's first interpret this passage. David, writing this psalm, specifically addresses kings and rulers. By extension, presidents and prime ministers, mayors and governors, and they are called to cease their rebellion against the Lord and his anointed, and they are summonsed to serve the Lord and to kiss the sun Because he's now the King of Kings and the Lord of Lords. And they serve beneath him. Now I can hear the objections now. But we have a secular democracy. Given the fact that Jesus is the King of Kings and the Lord of Lords, is any nation allowed to have a secular democracy? And it is not. This is what Daniel 7, 13 and 14 says. talking about the ascension of Christ. Daniel says, I saw in the night visions and behold, with the clouds of heaven, there came one like a son of man and he came up to the ancient of days. And he was presented to him. And to him was given dominion and glory and a kingdom that all peoples, all peoples, nations and languages shall serve him. Of course they should serve Him. He's been exalted above the angels. He's seated at the Father's right hand. Of course they should serve Him and bow down before Him. And that includes the kings and the rulers. I can imagine another objection. But what about separation of church and state? There's another one, right? My first answer is Christians invented the separation of church and state. When Samuel was delayed in coming to offer the sacrifices, King Saul took it upon himself to offer the sacrifice. He was not supposed to do that. That was not his jurisdiction. You're the king. You rule over here. That's for the priest. There's a separation of church and state. So yes, we believe in a separation of church and state. a separation of jurisdictions, if you will, or what Abraham Kuyper called sphere sovereignty. The state administers via the sword while the church holds the keys to the kingdom. Now, when many people say, but isn't there a separation of church and state, what they really mean is, isn't there a separation of God and states? And the answer to that is no. If there is no God above the state, the state in essence becomes God. And of course, the state often wants to become God. But they are not God. They are God's servants. They are God's deacons, if you will. What do we read in Romans 13, verse four? For he, talking about the governing authority, for he is God's servant. The Greek word is deacon. We just ordained a deacon. Andy, presidents, prime ministers, mayors, governors, they also are God's deacons. And they also will give an account to him. He is God's deacon for your good, but if you do wrong, be afraid, for he does not bear the sword in vain, for he is the servant, literally deacon of God, and avenger who carries out God's wrath on the wrongdoer. They're God's servant. They bear that sword so that they can carry out God's wrath on wrongdoers. And in order for it to be God's wrath, then it must be according to God's standard of morality. A standard defined by God. This last week I was talking to a gentleman at the health club and He had mentioned that. He had the day off because it was Rosh Hashanah and got into a discussion. It turns out he's Jewish. And I won't give you the whole discussion, but at one point he said, I don't care what religion you are as long as you're moral. And I wish I would have been quick and said, as defined by whom? Who gets to define what is moral and what is not moral? The answer is he who sits in the heavens on the throne. God defines what is moral and what is not moral. Governing authorities carry out God's wrath according to God's standard. There are obvious political overtones to this psalm. It begins with the kings and authorities and then it ends with a warning specifically setting aside the kings and the rulers. That's the interpretation. But of course the application is for all of us. It's not that kings and authorities have to serve the Lord and the rest of us can serve whoever we want. We all have to serve the Lord. We should all kiss the sun. I love that phrase. Kiss the sun. What a picture. Spurgeon quotes John Richards who says, kiss is a sign of love among equals. It's a sign of love between a husband and a wife or brothers and sisters, right? Greet one another with a holy kiss. It's a sign of love. Richardson goes on to say, it's also a sign of subjection and inferiors. It's a sign of your willing submission to those who are over you. He quotes 1 Samuel 10, 11, which says, then Saul took a flask of oil and poured it on his head, talking about anointing Saul as king, and kissed him and said, has not the Lord anointed you to be prince over his people Israel? So he kisses him, recognizing that he's the authority, and he will submit to his authority. And then Richard says, it's also a sign of religious adoration in worshipers. And he quotes 1 Kings 19, 18, where the Lord says, yet I will leave 7,000 in Israel, all the knees that have not bowed to Baal, and every mouth that has not kissed him. There's 7,000 who have not bowed down to Baal and kissed him in religious adoration. And there are 7,000 who are devoted to me, and they kiss me in devotion. So when David says, kiss the son, I think we can put this all together, he is saying, show your love for the son by kissing him. It's one of the reasons why we're so disgusted by the kiss of Judas. It was supposed to be a sign of love and affection, but it was a sign of betrayal. kiss the Son that you recognize His authority over you and you will bow down before Him and be in subjection to Him and kiss the Son as a result of your worship of Him because of who He is. So here's the question. Have you kissed the Son? Do you love the Son? Have you confessed? that Jesus Christ is Lord. If you gather together this morning to worship Him, because you see that He is worthy of all the worship that you could give Him, and oh, so much more. Have you done that? I pray that you have, because David also gave a warning. Kiss the Son, lest He be angry, and you perish in the way, for His anger is quickly kindled. There's a day of judgment coming when He will pour out His wrath. But if we kiss the Son, we can avoid that wrath. And then He ends with this beautiful beatitude. Blessed, happy are all those who take refuge in Him, who trust in Him. The only place where you can be safe from the wrath of God is by taking refuge in the Son. Run to the Son and you will be saved. Have you run to Him? I pray that you have so that you can escape His wrath and experience the blessing that He loves to give to His people. Let's close in prayer. Father, we thank you for this psalm, for how it instructs us. for its exaltation of Jesus Christ. Father, I pray that all of us listening to this message will be wise, will be warned, and will serve you with fear, rejoice with trembling, and will kiss the Son, the Lord Jesus Christ, because we love him, want to serve him, and worship him. And it's in His name that we pray, amen.