He ever keeps his covenant, the words of his command. A thousand generations he will make his promise stand. His covenant he remembers still, the word Amen his promises will stand and our Our scripture reading will be from Colossians 2, but first, Lord's Day 27, our catechism reading in the Forms and Prayers book that begins at page 229. 229 in the Smaller Forms and Prayers book. Lord's Day 27. We, for those who have been, we've been working through the catechism, we jump ahead just a few to get to Lord's Day 27, which is particularly on baptism and so appropriate for this night. And so we'll, we'll read, I'll read the questions and then together we'll say the answers for 72 and 73 and then turning the page to 74. So question and answer 72. Lord's Day 27. Does this outward washing with water itself wash away sins? No, only Jesus Christ's blood and the Holy Spirit cleanse us from all sins. Why then does the Holy Spirit call baptism the water of rebirth and the washing away of sins? God has good reason for these words. To begin with, He wants to teach us that the blood and spirit of Christ take away our sins just as water removes dirt from the body. But more importantly, he wants to assure us by this divine pledge and sign that we are as truly washed of our sins spiritually as our bodies are washed with water physically. Turning the page, should infants also be baptized? Yes, infants as well as adults are included in God's covenant and people, and they, no less than adults, are promised deliverance from sin through Christ's blood and the Holy Spirit who works faith. Therefore, by baptism, the sign of the covenant, they too should be incorporated into the Christian Church and distinguished from the children of unbelievers. This was done in the Old Testament by circumcision, which was replaced in the New Testament by baptism. So far the reading, the confession which we hold dear together, but certainly the confession is based upon the Word of God. And we turn to our text for tonight, Colossians chapter 2, and we'll be returning to various other texts as well, but our main text is Colossians chapter 2, beginning at verse 11. This page 1,252 in most of the few Bibles. Colossians chapter 2 beginning at verse 11. This is God's holy and infallible word. In him also You were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God who raised him from the dead. and you who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses by cancelling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame by triumphing over them in him." So far the reading of God's word. Dear congregation of our Lord Jesus Christ, perhaps you could think of as an illustration a rough illustration of something much greater. You could think of the expansion project of a restaurant. And there's a restaurant that's only in one place. and it has had the same sign for a long time, and the restaurant decides, you know, we're doing well, we're going to expand into new locations. But as we expand into new locations, we're going to make our sign newer, cleaner, better, more up-to-date. And we're not only going to put this new sign with the same words at our current location, we're also going to put this same new sign in all of our new locations. Well, what is this a very rough image for? Well, it's a rough image for the greatest expansion project of all time, the one which comes at the death of Christ, the one which comes with the great commission that you would go not only in Judea, but also to Samaria and to the ends of the earth, baptizing them with a new sign, baptizing them in the name of the Father and the Son and the Holy Spirit. And so this is the expansion project of the resurrected King, which we will consider tonight. And we'll be thinking about and looking at how circumcision and baptism are the same essential sign. They have the same essential significance. They have the same essential meaning, the same essential words in that respect. But baptism is a new and better sign. And we'll consider this with three points listed in the bulletin. First, focusing on that it is something similar, the similarity of circumcision and baptism. Second, that baptism is something cleaner. And third, that it is something richer. So what is the something similar? And how does our text establish this fact? Well, Colossians chapter 2 does not use the word replace. The word replace is not in our text. But what does our text do with both circumcision and baptism? Our text ties both of these great signs to the same reality. What reality is that? Well, in verse 11, it speaks about a circumcision made without hands, putting off the body of the flesh, and then it talks about the circumcision of Christ. Well, what is the circumcision of Christ? Where was Christ cut off on behalf of his people? Well, we read Isaiah 53 this morning, for those who were here, did we not? And certainly, Christ was pierced, he was smitten and afflicted for the sake of his people. In other words, this is a cross reality. It is a cross reality. But what about baptism? Having been, this also is tied to the crucifixion and burial of Jesus Christ. Verse 12, having been buried with him in baptism. Notice that the immediate change from the language of circumcision to baptism in which you are also raised with him through faith in the powerful working of God. And then the cross is at the very heart of this passage, right? So that the language of the cross does not stop. Verses 14 and 15, by canceling the record, verse 14, of debt that stood against us with legals demands this he set aside, nailing it to the cross. And so while the word replace is not actually used in our text, it's certainly implied because what does the apostle do? He uses the terms interchangeably. He uses the term circumcision and baptism in an interchangeable way to speak about the same reality, the reality of the work of Christ on the cross. And so by implication, since we would not have two signs for the same thing, by implication, the word replace is legitimate. And that is the word which our catechism uses in question answer 74. And so interchangeable because they are signs of the same reality. They are both tied to the cross. the cross where the sins, where the debt, the debts, the legal demands are set aside, they are nailed to the cross. So no, our text does not use the word replace, but it does show this close, even interchangeable relationship between circumcision and baptism as far as what they point to. And this is true also in that they're both so closely related to regeneration. to being made new, to being made clean. We might say, as we're about to go to a particular Old and New Testament text for this, we might say in quick summary before we dive in, a circumcision is emphasizing the cutting off of the old man And baptism is emphasizing the symbolism of being made clean, of putting on the new man. They're both very closely related to regeneration, to being made a new creature with the old man put off and the new man put on. So let's go to First and Old Testament passage to see that ultimately, Deuteronomy chapter 10 beginning at verse 15 ultimately what is important not the sign itself but what the sign points to what is ultimately important what the sign points to and so Deuteronomy Chapter 10, beginning at verse 15, would speak this way. Yet the Lord set his heart in love on your fathers and chose their offspring after them. You above all peoples, as you are this day, circumcise therefore the foreskin of your heart. And be no longer stubborn, for the Lord your God is God of gods and Lord of lords, the great and mighty, and the awesome God who is not partial and takes no bribe. Yes, the word offspring is used there, and that's not insignificant, but what's the main point here? The main point is the sign itself is not what is important. The circumcision of the heart is what is important. And the New Testament would make the same kind of declaration about baptism if we turn to Galatians chapter three. Galatians chapter three, if you're still in the New Testament, it's not very far away from Colossians. Just go back a couple books. Galatians chapter 3 beginning at verse 26. What is ultimately important? Galatians 3 beginning at verse 26. For in Christ Jesus you are all sons of God through faith. For as many of you as were baptized into Christ have put on Christ. That's not speaking about the physical sign of baptism, that's speaking about the baptism of the heart, really. The baptism of the heart. Just as the Old Testament would tell us that it's circumcision of the heart which is ultimately needed, baptism of the heart is what is ultimately needed. This is true for both. This is important as we think about brothers and sisters in Christ who hold to adult baptism. What's one of the main arguments that is brought up? One of the main arguments is that, well, baptism is a sign of regeneration. And so why would we, therefore, baptize children when we don't know if they're saved, if they're going to make a public profession of faith, if they are of the people of God in that sense. Well, circumcision has the same problem, if you're arguing in that way. Because certainly, no one would read the Bible and say that infants are not to be circumcised in the Old Testament, but what is circumcision? Circumcision's a sign of regeneration. They're both a sign of the same thing. They both point to the cross. They're both a sign of regeneration. and infants are certainly circumcised, and infants are also to be baptized. In theory, the households don't have an infant in them, but that's consistent with what would be taught in Scripture regarding, it's a sign of regeneration, but even such a powerful sign is to be given to infants within the community of faith. This is why, and the Catechism says the same thing, what's ultimately important, question and answer 72, what's ultimately important, does the outward washing with water itself wash away sin? No, no, only Jesus Christ's blood. This is what's ultimately important in both the Old and New Testament, but even such a great sign is to be given to the infants. No. You can also go the other way. It's possible to not have the physical sign and to be truly saved. That's the language of Romans 4. Was Abraham saved before he was circumcised or after? He was saved, truly saved. He was circumcised of the heart before he received the physical circumcision. So it does work both ways as well. It's a powerful sign. It's a beautiful sign. but the sign itself is not regeneration. Now there's something else which is massively important and the same between circumcision and baptism. And we can only give a quick overview because Romans 11 is not our main text tonight. Acts 2 is not our main focus tonight. But that is the idea of one covenant. So we're going to give a quick overview as we As we start to transition to the differences, we're going to give a quick overview of the sameness between circumcision and baptism, and this idea of one covenant. And certainly question and answer 74 makes the implication of one covenant. And so we'll do this very quickly by thinking about Noah, the covenant made with Noah, and the sign, and when that sign continues. and then Abraham and the sign and how the sign continues, and then Moses and some of the particular signs there and when they continue. There are more covenants, more promises. Lord willing, we'll be diving into the promise to David next week, but for these three, so the promise to Noah, right, that there would be no destruction, and the sign related to that is the rainbow. Well, Well, the rainbow is the same. No one looks at the same rainbow as Moses looks at, as David looks at, as the apostles look at, as we look at. The sign doesn't change at all. Why? Because it's something which is looking forward all the way to not the first coming of Christ, but what's the promise there? The promise there is, I will not destroy the earth again until I destroy it with fire. And I will never destroy it again with water. So it's something which is looking all the way forward to the second coming. And the sign never changes at all. There's no change. There's a sense in which, I mean, it's still related to Ultimately, there's peace because of the first coming of Christ, but there's a sense in which it overarches, the rainbow overarches all the way to the second coming. Now, what about Moses? Moses, some of the particular promises, when we think about, well, isn't there such a thing as old covenant and new covenant and things which don't continue? Well, when we think about Moses, there are particular sacrificial laws which are looking in a very, very particular way to the cross, and to the cross which is described by the author of Hebrews in Hebrews 10, by the Apostle Paul in Romans 6, by the Apostle Peter in 1 Peter 3 as the once for all sacrifice of Jesus Christ. So there are certain things within the promises to Moses and that covenant which are old. and pass away with, or are fulfilled in, is the better language, is the more scriptural language to use. They are fulfilled in the once for all work of Christ. So they stop. Abraham arches over, Moses, it stops. Or Noah arches over, Moses stops. Now what about Abraham? It's not, It's a little bit different than either one of those, isn't it? What's the difference? And this is as we're coming to our second point, that it's something cleaner. It's something cleaner. Why is it something cleaner? Because the sign connected to the promise of Abraham is the sign of circumcision. And it's tied to the promise of I will be a God to you and to your offspring after you. It's a sign which looks forward to the death with blood. Circumcision's a bloody mess. It looks forward to the death of Christ, but not in the same way as the sacrifices of Moses and the Levitical sacrifices in the temple, which stop. Rather, it looks forward to the cleansing blood of Christ And now at the moment of the death of Christ, we still have a sign for that same promise, but the difference is, instead of looking forward with a bloody mess, we now look back with a sign of cleanness and being washed in that blood. See, it's not like the rainbow. It's not like the Levitical sacrifices in the temple and the shedding of the blood of goats. It's a blood which looks forward, which is followed by the same essential sign, but now looking back. It's the same sign. It's tied to the same promise. but it's newer, it's cleaner, it's expanding, but it's the same sign. And that's why in our main text, it's used interchangeably. He jumps right from circumcision to baptism. They're the same. But there is a difference. One is cleaner, because that is a once-for-all blood. A once-for-all blood sacrifice, and now we have a sign which looks back instead of a sign which looks forward, but they are speaking of the same thing. This is why, again, Acts 2 is not our text, but this is why at really the institution of New Covenant baptism, of the New Testament baptism, Peter repeats the same promise. Peter repeats the same promise that's used at the institution of circumcision in Genesis chapter 17. It is a cleaner sign with the same essential meaning. And it is a beautiful sign that we no longer have the bloody mess, but we have a sign of washing. Washing. Why is that so beautiful? Because we live in a dirty world. We live in a dirty, messy world. There's dirt and there's mess because of our own sins, and there's dirt and there's mess because of the sins of others. It is a dirty, messy place full of dirty, messy situations. But what is cleansing? What is cleansing? It's the blood of Christ. That washes. It makes clean. There is one place to find cleanness. There is one place where there is no dirt. There is one place where all burdens roll away, to use the great image of John Bunyan. That place is the cross. And we have a promise which looks back at that event, just as circumcision looked forward to that event. So now, this is the language of Hebrews chapter 1. There's a sense in which before Christ came, the purification had not happened. Now, the psalmist can say, create in me a clean heart, O God, and renew a right spirit within me. The psalmist can say this. There's still something clean in the Old Testament. They're still saved by the same salvation. But the accomplishment of that purification happens in the work of Jesus Christ on this earth. That's why Hebrews chapter one, Hebrews chapter 1 uses the tenses that it does. How does Hebrews, the first verses of Hebrews describe purification? Long ago, beginning at verse 1, at many times and in many ways God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature and he upholds the universe by the word of his power after making purification for sins. He sat down at the right hand of the Majesty on high. That's why he came. That's why there was a baby in a manger That's why he suffered on this earth. That's why he suffered especially on the cross. That's why he rose again and conquered death. That's why he had to drink the cup. Because if he hadn't drunk the cup, there would have been no purification. But there is. And after he completed that, he ascended into heaven and sits at the right hand of God the Father, the majesty on high. So now, because Christ drank the cup, we can be clean, pure, and washed. And there is nothing else which gives this cleanness. No false religion without Jesus, no religion with a false view of Jesus, only Jesus Christ, as revealed in the scriptures, whose blood washes away sins as the debt is nailed to the cross. So repent and look to this Savior and rely on this cleansing blood alone. so it is something richer looking back at a completed work. And being cleaner is being richer, so in a sense this is the second half of the second point, but something richer. How is circumcision richer? Well, now the sign is for members of the church and their children, not just a chosen nation. Perhaps if we think about Ruth and Naomi, we can understand how this is something richer. And certainly this is tied to that idea of an expansion project. So what did Ruth say to Naomi? She said, your God will be your God and your people will be my people. That's true. We still have to say that today. Only Christ cleanses. Your God will be my God. Your people will be my people. That's still true, but not in exactly the same way. We still have to be joined to the body of Christ, but that no longer includes becoming, right? Ruth the Moabitess became an Israelite. She married according to Israelite customs and laws. So there's a sense in which we still have to say, your people will be my people. We still have to join together to the people of God, although not in exactly the same national kind of way. But what about where you go, I will go? Well, certainly there's applications for that. And think of in marriage, there's nice applications to that and can be. But we don't have to say that anymore. We don't have to say where you go, I will go. Why? Because we no longer have to go back to Bethlehem. We no longer have to sacrifice at the temple in Jerusalem. No, Ruth the Moabitess can now become a part of the established church in Moab. She doesn't have to go back to Bethlehem because it's no longer you know, Jerusalem, Israel, the 12 tribes, the land which was given, the inherited, the promised land. The church is in Moab, established. The church is in Wisconsin, established. The expansion project goes out, and the sign, Grace URC, is planted in Waupon, Wisconsin. It's richer. It's richer. Your God will be my God. Your people, the church, will be my church. This isn't just in Jerusalem. This is to Judea and Samaria and to the ends of the earth. It's richer. It is. Why would we want to go back? There's no need for pilgrimage to Jerusalem. It's not necessary. It's not a bad thing to see Jerusalem, but it's not necessary. We don't have to live in Bethlehem. It's richer. It's expanded. It's part of the Great Commission. And also, this follows the New Testament pattern, right? Rather than the Moabitess coming to live in Bethlehem, the apostle goes out and establishes churches and appoints elders in each city. That's the New Testament pattern. It is richer. and again tied to the Great Commission, to go forth and make disciples and baptize in the name of the Father and the Son and the Holy Spirit. There's another way in which it's richer, and that is in that the actual symbol, it's not as if females were outside of the covenant community in the Old Testament, but it is richer in that males and females now receive the actual sign. That is something richer. male children, female children, the sign of baptism is now physically given to both. Also observe that if children were not included, then baptism would be less rich than circumcision. So we can think of it in the negative sense as well. If children were not included, That would be something less rich about the New Testament covenant community. But the New Testament scriptures would nowhere point us in that direction. Rather, we could think of the structure of the entire book of Ephesians, where instructions are given to various groups in the church. And then in chapter 6, another group is introduced. And the apostle says, children, obey your parents in the Lord, for this is right. It would be less rich if children were not included. But finally, the biggest difference is the one we've already spoken of. The biggest difference is that we no longer merely look forward to and anticipate the great work of Christ, but we now look back and rejoice in the fulfilled work of Jesus Christ on the cross. That is finally the most important reason. That is why it is cleaner. That is why it is richer. Even though it has the same essential significance. Even though they point to the same reality and signify the same beautiful truth. It's a new sign. It's a better sign. And it's in more than one place. So what do we say about circumcision and about baptism? They share the same essential reality, but we now have what is cleaner and is richer. But as we said already, it is the sign itself is not enough. The sign itself is not enough. We must be spiritually baptized in Christ. And remembering that, even as it is a real benefit and a real joy that we gather to celebrate it in a particular way tonight, That is a reminder to all of us that it is our duty to live and to walk according to the promise. That's a reminder to all of us, whether we are adults who have professed, whether we are younger ones who were baptized, or whether we're a very young one about to be baptized soon. Not only cutting off the old, but richly putting on the new man in Christ. This must be done by grace, and it is only possible because of the cleansing power of Jesus Christ. Amen. Let us pray. God Almighty, we rejoice in the way that you have revealed yourself to us and in the signs and the seals you have given to your people. We rejoice that we no longer have the sign which is a bloody mess, but instead a sign which is looking at the same reality, but a beautiful picture of the cleansing power of the blood of Jesus Christ. This is a beautiful covenant sign. and we rejoice that you have given it to us, and that we can even celebrate it this very night. In Jesus' name we pray, amen. People of God, if you would stand for our song of application number 190, number 190, singing all the stanzas together. I said the mercy of the Lord, I will not ♪ Healthy as He to be ♪ ♪ He broke the heathen constraints ♪ ♪ And gave His child to Him ♪ ♪ But never steals the blessing now ♪ ♪ That once was sealed with blood ♪ Jesus the ancient faith confirms to our forefathers given in his own children to his arms and calls them heirs of heaven. Our God, how faithful are His ways! His love endures the same, Nor from the promise of His grace, Blots out His children's name. Thus to the parents and their seed shall thy salvation come, and numerous households meet at last in one eternal home. Again, what a great joy it is to gather together in the house of the Lord. What a joy it is to see the sign and seal of the gospel promise of the washing away of our sins administered in this very night. I invite you to join with me in the Forms and Prayers book to page nine as we look together and reflect for a few minutes upon the significance of baptism although it is but a summary of the word that was just exhorted to us. So, but still good reminders of those blessed promises that are set before us in the sacrament of baptism. Dear congregation of the Lord Jesus Christ, what the Lord has revealed to us in his word about holy baptism can be summarized in this way. First, baptism teaches that we and our children are conceived and born in sin. This means that we are by nature children of the wrath, and for that reason cannot be members of Christ's kingdom unless we are born again. Baptism, whether by immersion or sprinkling, teaches that sin has made us so impure that we must undergo a cleansing which only God can accomplish. By this we are admonished to detest ourselves, humble ourselves before God, and turn to Him for our cleansing and salvation. Second, baptism signifies and seals to us the washing away of our sins through Jesus Christ. For this reason, we are baptized into the name of the Father, the Son, and the Holy Spirit. When we are baptized into the name of the Father, God the Father testifies and seals to us that He makes an eternal covenant of grace with us and adopts us as His children and heirs. Therefore, He promises to provide us with everything good and protect us from all evil or turn it to our profit. When we are baptized in the name of the Son, God the Son seals to us that he washes us in his blood from all our sins. Christ unites us to himself so that we share in his death and resurrection. Through the union with Christ, we are freed from our sins and accounted righteous before God. When we are baptized into the name of the Holy Spirit, God the Holy Spirit assures us by this Holy Sacrament that He will make His home within us and will sanctify us as members of Christ. He will impart to us what we have in Christ, namely the washing away of our sins and the daily renewing of our lives. As a result of His work within us, we shall finally be presented without the stain of sin among the assembly of the elect in life eternal. The covenant of grace contains both promises and obligations. Having considered the promises, we now consider the obligations. Through baptism, God calls us and places us under obligation to live in new obedience to Him. This means that we must cling to the one God, Father, Son, and Holy Spirit. We must trust in Him and love Him with all our heart, soul, mind, and strength. We must renounce the sinful way of life. We must put to death the old nature and show by our lives that we belong to God. If we through weakness should fall into sin, we must not despair of God's mercy nor use our weaknesses as an excuse to keep sinning. Baptism is a seal and totally reliable witness that we have an eternal covenant with God. Our children should not be excluded from baptism because of their inability to understand its meaning, just as, without their knowledge, they share in Adam's condemnation, so are they, without their knowledge, received to grace in Christ. God's gracious attitude towards us and our children is revealed in what he said to Abraham, the father of all believers. And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant to be God to you and to your offspring after you. The apostle Paul also, the apostle Peter also testifies to this with these words, for the promise is for you and for your children and for all who are afar off, everyone whom the Lord our God calls to himself. Therefore, God formerly commanded that children be circumcised as a seal of the covenant and of the righteousness that comes by faith, Christ also recognizes that children are members of the covenant people when he embraced them, laid his hands on them, and blessed them. Since baptism has replaced circumcision as the sign and seal of the covenant, Our children should be baptized as heirs of God's kingdom and of his covenant. As children grow up, their parents are responsible for teaching them the meaning of baptism. In order that we may now administer this holy sacrament of God to his glory for our comfort and to the edification of the church, let us call upon his holy name. Let's pray. Almighty, eternal God, long ago you severely punished an unbelieving and unrepentant world in holy judgment by sending a flood. But in your great mercy, you saved and protected believing Noah and his family. You also drowned the obstinate Pharaoh and his whole army in the Red Sea. and you brought your people Israel through the sea on dry ground. In these acts you revealed the meaning of baptism and the mercies of your covenant in saving your people who of themselves deserved your condemnation. We therefore pray that in your infinite mercy, you will graciously look upon this, your child, and bring him into union with your son, Jesus Christ, through your Holy Spirit. May he be buried with Christ into death and be raised with him to walk in newness of life. We pray that he may follow Christ day by day and may joyfully bear his cross and may cling to him in true faith, firm hope, and ardent love. Comfort him in your grace so that when he leaves this life, and its constant struggles against the power of sin, he may appear before the judgment seat of Christ, your son, without fear. We ask this in the name of our Lord Jesus Christ, who with the Father and the Holy Spirit, the one and only God, lives and reigns forever. Amen. And now, of Peter and Rachel Zickveld, beloved in the Lord. As you have now heard, baptism is given to us by God to seal his covenant to us and our children. And therefore, we must therefore use the sacrament for that purpose that God has attended and not out of superstition or mere custom. That it may be clear that you are doing what God commands you are now to answer the following questions sincerely. Please rise. First, do you acknowledge that our children, who are conceived and born in sin and are subject to the misery that sin brings, even the condemnation of God, are sanctified in Christ and so, as members of His Church, ought to be baptized? And second, do you acknowledge that the teaching of the Old and New Testament summarized in the Apostles' Creed and taught in the Christian Church is the true and complete doctrine of salvation? And third, do you sincerely promise to do all you can to teach this child and to have him taught this doctrine and salvation? What is your answer? Alexander Gary Zickfeld, I baptize you into the name of the Father, and of the Son, and of the Holy Spirit. Amen. We praise God and rejoice. We pray that he may continue to richly bless. Amen. Do you, the people of the Lord, promise to receive this child in love, pray for him, and care for him, and instruct him in the faith, and encourage and sustain him in the fellowship of believers? We do, by helping us. Let us pray. Almighty God and merciful Father, we come before you, we give you thanks and we praise you that you have forgiven us and our children, all our sins through the blood of your son, Jesus Christ. You received us through your Holy Spirit as members of your only begotten son and so adopted us as your children. You sealed and confirmed this same to us by holy baptism. We earnestly pray through your beloved son that you will always govern this child by your Holy Spirit. May he be nurtured in the Christian faith and in godliness and grow and develop in the Lord Jesus Christ. Grant that he may see your fatherly goodness and mercy, which you have shown to him and to us all. May he live in all righteousness under our only teacher, king and high priest, Jesus Christ. Give him the courage to fight against and overcome sin, the devil, and his whole dominion. May he forever praise and magnify your son, Jesus Christ, together with the Holy Spirit, one only God. For we pray this in the name of our Lord Jesus Christ, amen. Well, people of God, we truly rejoice and give thanks. And as we have prayed that God would richly bless in this context, his people. May we bring before the Lord our gifts and offerings in this evening. The evening offering is for the general fund and following that is the benediction and then the doxology 473 verse three. Thank you. So, Okay. Let's stand for the benediction. People of God, receive the parting blessing of our God. The Lord bless you and keep you. The Lord cause his face to shine upon you and be gracious unto you. The Lord lift up his countenance upon you and grant you his peace. Amen. ♪ Unto God Almighty ♪ ♪ Sitting on the throne ♪ ♪ Let the land victorious be the praise of all ♪ God has brought salvation. He did wondrous things. Who shall not exult? The only King of kings. Was it pretty turbulent? Did you have any crates gone?