Posts Tagged ‘gift’

Entering into God’s Rest

Entering into God’s Rest

© C. O. Bishop 3/13/2017 THCF 3/19/17

Hebrews 3:14-4:11

Introduction:

Last week we talked about the rest God offers to his people, and the fact that there are at least seven different kinds of “rest” spoken of in His Word:

  1. The rest of God himself after the Creation,
  2. The rest offered to Israel in the land of Canaan,
    • The rest given to the next generation of Israel in the land of Canaan,
  3. The rest demanded for the Land
  4. The rest offered to Ruth (and provided to her) in the book of Ruth,
  5. The rest Jesus offered to unbelievers, “Come unto me and I will give you rest,
  6. The rest Jesus offered to believers, “Ye shall find rest unto your soul…”
    • The rest God offers for the believer in Christ’s labor and His rest,
  7. Eternal rest in Heaven.

Notice that some of these are gifts, given to all who become believers. Jesus said “Come unto me and I will give you rest.” That is a gift given on the sole condition of placing your trust in Him for your salvation. But others are based on some further conditions. For example, Israel had to actually enter into the land to experience the rest God offered there.

Conditional Rest

In the same manner, the rest in question here, in Hebrews 3 and 4, is the rest offered to believers, conditional upon their faith and obedience. You have to enter in to the rest, by choice, by faith.

14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

In a very practical sense, we only “partake” in the person of Christ by a continuing relationship with him, which extends beyond initial faith. There is a wide variety of possible responses to God’s Grace, beyond initial saving faith. In the parable of the Sower, Jesus said that there were four different kinds of “soil” into which the “seed” of God’s Word could fall:

  • The first group completely ignored the Word, and were called “the pathway”, or, “the wayside”…and the birds of the air came and removed the seed. These are not those to whom this warning applies. There had been zero response to the Gospel. There was no pretense…they simply were not interested. The Word made no impression upon them.
  • The second group were called “stony ground”: there was an initial response to the Gospel, even a joyous response; but there was no depth, and they fell away at the first difficulty. This may be those to whom this warning applies; I can’t be sure. Remember that among those who escaped Egypt, there were always those who strongly advocated a return to Egypt. It is entirely possible that this group were never believers, so they desired to “return to their father’s house.” This may parallel those who made an initial response but were never committed to the truth of the Word. They heard it all, but apparently never really believed: Judas, among others, fell into this category. He was never born again.
  • There was a third group who had genuine root, and were a genuine plant, but in thorny ground, where it could not become fruitful. These were evidently real believers, but ones for whom it never became a high enough priority to change their life. The cares of this world choked the seed so that it did not become fruitful. That does not mean they were not genuine…it means they never bore fruit. Are they saved? I think they are, though many disagree.
  • The fourth group, of course, are those called “good soil,” and whose lives bore fruit for God, in varying quantity.

Fruit-bearing is subsequent to salvation, and is not a guaranteed result, as far as I can see—it is a normal result, a desirable result, and an expected result; but not guaranteed. And, even within that group in the parable, there was a wide variance in the amount of fruit borne. Believers are constantly exhorted to lay aside the sins that so easily beset them, and focus on the task at hand. (Why? Because, typically, we don’t!) In fact, if the “normal Christian life” were the only possibility, most of the New Testament would be unnecessary, as Christians would just automatically do the right things. But we don’t: we have to be constantly reminded.

It is interesting, though, that, in the few places where we are told to watch (or examine) the “fruit” of other people, it was false teachers against whom the warning was being made, and the fruit was their teaching. When he said “by their fruits ye shall know them”, the issue was false teaching, not the way they lived.

Is there another kind of fruit? Yes, we are told that our lives are to bear fruit, and that the fruit is to remain. There is an aspect of fruit-bearing that is specifically referring to spiritual progeny, as a result of a Godly life, and faithful testimony. The Fruit of the Spirit is supposed to be there at all times in a believer’s life, but it should result in others being drawn to Christ, as well. We are to be witnesses for Him. We will talk more about fruit at another time.

Entering by Faith—or Not

15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

So, we see that there was a mixture of folk who came out of Egypt. in fact, it is apparent that there were some who may not have even been Jews, as well: they were referred to as the “mixed multitude” and they were a source of trouble. They were frequently the source of grumblings and rebellion. They may or may not have even been believers, though all had at least gone through the motions of a professed faith, to the extent that they survived the judgment on Egypt.

Unbelievers in the local church are commonplace. They don’t actually belong to the body of Christ, but they are still people for whom Christ died, and as such, they are precious souls, not a foreign body to be rejected, unless they force it. We are to recognize that there may be those among us who have never truly believed. Jesus knew Judas’ heart, and his final warning (if you can call it that) was given in John 13:10, 11. Judas had come along for the ride, had seen the miracles, and partaken of the spiritual experience…but was not made clean through faith in the Word, as were the others (compare John 15:3.)

These are those to whom the sternest warnings are extended, so far as I can tell. They are in deadly danger, having become inoculated against faith by constant exposure to the truth, and the gradual hardening of their own hearts. It has been noted that while exposure to warm sunlight softens wax, the same exposure will harden clay. The difference is in the heart of the hearer. We reveal who we really are by our response to God’s Word. By the way, I think it is appropriate to point out that Jesus is several times identified as being “The Word”, or even the “WORD OF GOD” (all caps), in the scripture. I think it is safe to say that how we respond to the written Word is indicative of our real response to the Living Word, Jesus himself.

17 But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

18 And to whom sware he that they should not enter into his rest, but to them that believed not?

19 So we see that they could not enter in because of unbelief.

The warning stands, as it is written, for all to read. All I can say, is “let him that hath an ear hear what the Spirit saith.” A person has to check one’s own heart and ask where he or she really stands.

Vernon McGee told how, when he was young, he was sent to the barn to tend the animals at night. He carried a lantern, and, as he entered the dark barn, two things happened: the rats that crept through the barn at night would scurry for cover, fleeing the light. But the birds in the rafters, thinking the lantern light was sunrise, began to sing. Why the difference? The difference was in the character of the individual. Jesus said “And this is the judgment; that light has come into the World, and men loved darkness, rather than light, because their deeds were evil.”

Jesus is Better than the Sabbath day: (He is the real Sabbath.)

Hebrews Chapter Four

1Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.

For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

Here is a very plain explanation of that difference. Judas heard all the same words as the other disciples, but chose to disbelieve. Therefore, when he was still present, Jesus said “…ye are not all clean.” But after Judas had left, he reiterated the earlier statement of cleanliness, saying to the remaining eleven,  “Now ye are clean, through the Word which I have spoken unto you.” The difference was faith.

In the case of Israel in the wilderness, they had really intended to enter the land. They were directed to send the twelve spies into the land, one from each tribe, to discern the best way to enternot to decide whether to enter. When the spies returned, they showed the fruit of the land, and confirmed that everything God had promised about the land was completely true, but they had seen giants there. Two of the spies, Joshua and Caleb, confirmed all of the above, and said, “Let’s go get ‘em!” The other ten said, “Forget it! They will eat us alive! Let’s go back to Egypt!” The people wept all night because of the evil report of the ten spies, and, in the morning, when Joshua and Caleb reiterated their call to action, the people wanted to stone them, and were ready to appoint new leaders to take them back to Egypt. That is when God stepped in and forbade that generation to go in, and a lot of them died of the ensuing plague—the ten spies died on the spot, punished by God.

What about the believers who also failed to enter in? They could not go back and “un-apply” the blood of the Passover, or “un-pass” through the Red Sea. Those things were done…they had believed God, at that point, but had failed at the point of entering the land. If, like them, I am “failing, through unbelief”, I can’t go back and “un-apply” Jesus’ blood to my sin, nor “un-impute” his righteousness to my account (both of which were done by God, not me.) All I am doing is failing to receive the blessing and security and rest that he still offers to believers.

For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

Now we are entering a different issue: the rest offered to believers. All believers have entered into the “salvation rest” Jesus offered. (Come unto Me, and I will give you rest.) The writer confirms that all we who have believed DO enter into rest. But not all have further submitted themselves to His loving leadership and learned from Him; so, not all “find rest” unto their souls. This is a hard concept, though the application is simple.

For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.

This, of course, refers back to Genesis 2:2. We see this as the beginning of the teaching regarding the Sabbath, and so we should. That is what it is. But we need to carefully consider the remainder of what the scripture teaches regarding the Sabbath.

And in this place again, If they shall enter into my rest.

Here we see a warning regarding the rest he was offering Israel, in Canaan. It had nothing to do with the keeping of a seventh-day Sabbath. It had to do with following through with the offer of God, and entering the land of Canaan.

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

This is from Psalm 95—many long years after Israel had not only entered the land but (especially under David, who wrote this psalm) had actually laid claim to nearly every bit of the promised territory. They were relatively secure in the land. They had “arrived!” And yet they were warned to “enter in” to God’s rest! The Land was not the rest. There had to be something else: something more!

For if Jesus had given them rest, then would he not afterward have spoken of another day.

(This is referring to Joshua, actually—the Old Testament name “Joshua” is the Hebrew name that Jesus actually bore, so the KJV translators correctly translated it from its Greek form, “Iesus”, into English, but it confuses us, who read it today.) The point was that Joshua DID bring them into the land. If that was the “rest” offered, and had already been received, then why did David describe such a “rest” as still being offered to believers, nearly 500 years later?

There remaineth therefore a rest to the people of God.

The writer concludes that neither the Sabbath rest nor the Canaan rest were the actual fulfillment of the rest offered by Christ. Notice that he says that this specific rest remains “for the people of God”—believers. What is the “rest”, then? And why is it offered after faith has come? If salvation itself is not the “rest”, then what are we talking about?

Conclusion:

10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

“Labor” to enter into “rest?” What rest? How do we labor to enter into rest? It is actually pretty difficult, in some ways, to accomplish what is being taught, here, because it goes against our flesh. We all want to believe that we can do something to earn a right standing with God. Even though we know we were saved by Grace through Faith, we still want to think that, at some level, we “deserve” God’s Grace. The word “deserve” means to “have earned”…if you can earn God’s favor, it is no longer Grace but wages. “Grace” specifically means “unearned favor.”

So, he says that “he who has entered into rest has ceased from his own works.” It requires constant attention for us to break the cycle of legalism, by which we hope to impress God with our behavior. We have to learn to submit ourselves daily to God, to allow Him to live through us. The result is that we quit worrying about whether we are “doing enough”. We simply do what He calls us to do. And what He calls us to do is to share His yoke—share the job he was sent to do; share the concerns of His heart. He said, “Take my yoke upon you and learn of Me… and ye shall find rest to your souls.”

How does this bring about “rest?” For one thing, since I am convinced that His blood was full payment for my sins, I have quit wondering whether I am really saved. Having placed my faith in Jesus’ completed work, there is nothing for me to add to His work, nor can it be diminished. Jesus said “it is finished!” And it is!

So, we can stop “trying to be good enough” for God. Jesus is the only one who makes the grade at all, and, if you have been born again, you are in Him, and that is the only way God sees you! His work was completed at the Cross: Rest in Him!

Daily seek to maintain fellowship by trusting Him and obeying Him. Feed on His Word. Reach out to those around you with His Love and care and kindness. But rest in Him. The work is done! Even as we serve as ambassadors, we are only fulfilling the works God prepared for us in advance. According to Ephesians 2:10, all we are doing is “walking in them.” We don’t even generate the will to do so… Philippians 2:13 says that “It is God who works in you, both to will and to do of His good pleasure.” Rest in Him: let Him work through you.

 

Lord Jesus, teach us what it means to “rest”, and to “enter in to your rest.” Feed us on your Word, encourage us by your Holy Spirit, and enlighten our minds by your presence.


Curse, or Promise?

The Curse of the Law, or the Promise of the Spirit?

© C. O. Bishop 1/22/15 THCF 2/1/15

Galatians 3:10-14; John 14:16, Ephesians 1:13, 14, etc.

Introduction:

We recently saw how Paul challenged the thinking of the Galatian believers: he asked them if what had been begun by the Holy Spirit, through faith, was now to be improved upon by human effort. His conclusion was that faith alone was the response God wanted to his Grace, and that by faith alone He had saved everyone in history who had ever been redeemed.

He used Abraham as the prime example, partly because Abraham was the ultimate patriarch of the Jews, to whom they all referred as their forefather; and partly because he is also the one regarding whom God said, “Abraham believed God and God counted it to him as righteousness.”

Paul concluded that if you want to be received on the same basis as Abraham, and truly be “his children”, then you need to respond to God as Abraham did: by faith. He demonstrates that this is how God’s promise to Abraham of an uncountable progeny would be fulfilled…through people of every nation believing the Gospel. Now he is ready to actively, sharply contrast law and faith, and thus, also, to contrast Law and Grace.

The Curse of the Law

10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

Wow! That is a pretty harsh thing to say! Virtually every reference to the Law in the Old Testament tells how wonderful it is! Psalm 119 spends 176 verses extolling the virtues of God’s Law, his Word, his Statutes, his precepts, his commandments, etc. How can Paul say that it is a curse?

Why would he say such a thing? Because it is the simple truth! The passage he quotes is Deuteronomy 27:26, and is the culmination of a dozen consecutive verses of specific curses on those who fail to obey God’s Law. The fact is that God’s Law is perfect, and has the capacity to cleanse the hearts of those who willingly subject themselves to it, but only when God has already purged their sins by way of His chosen blood sacrifice. The Law does not cleanse by obedience, but via the blood sacrifice for disobedience!

The reason Abel was accepted by God was because he recognized his own unacceptability and brought a blood sacrifice as a substitute for his own life. God accepted him on the basis of that blood sacrifice. He rejected Cain’s non-blood sacrifice, because a non-blood sacrifice demonstrates that the giver is already purged from the guilt of sin, and is free to worship. Cain chose to bypass that blood, and bring worship without atonement.

Abel could (and undoubtedly would) later have brought other offerings as worship offerings…but he first brought the blood as required by God. We are not told what he did later, beyond the fact that he was accepted by God, and later murdered by his elder brother.

In Hebrews 9:22 we see that “without the shedding of blood there is no remission of sin.” So the way people were saved under the Law was to recognize their own condemned state, and, by faith, to bring the required blood sacrifice. We do the same thing: we hear of God’s righteous judgment, and are convinced of our own guilt. We throw ourselves on the mercy of God, through the shed blood of Jesus, and depend on that blood sacrifice as our only hope for salvation. God receives us as he did Abel, and we are declared righteous through faith, as was Abraham. Then we are free to come to Him in worship.

11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

Here we go again: the verse he is quoting is Habakkuk 2:4…and, by the way, he was not using that phrase lightly, as we sometimes do, saying, “Oh, they’ll just live by faith”. In Habakkuk, the idea was that the righteous ones would survive by their faith. He was predicting the destruction of the nation of Judah, under Babylon. He clearly stated that the righteous would “live”—as opposed to dying in the siege—“by his faith”. God knows our hearts—he knows who believes His Word. And their faith was the deciding factor as to whether they would live or die.

12 And the law is not of faith: but, The man that doeth them shall live in them.

The Law was strictly obedience: the sacrifices were Grace, by which God saved the disobedient sinners who confessed that they could not fully obey: That sacrificial animal died as a substitute for the guilty sinner. If a person wants to live by the Law, he/she must hear what Paul is saying: Law requires 100%, flawless, unfailing obedience. And no one but Jesus ever came close. So, without the Grace of God, the Law is strictly a curse.

The various cults who teach people to obey various segments of Law as a means to Godliness are ignoring this fundamental principal: if you choose Law over Grace, you are a debtor to obey the whole law—not just the parts that appeal to you. Sabbath and diet are not the whole law…sorry. And even those who think they keep the Ten Commandments are usually ignoring the last one—a matter of the heart. Covetousness is not something we do with our bodies but with our minds.

By the way, the two greatest commandments, according to Jesus(Mark 12:29-31), are not even in the Ten Commandments: He says that “Thou shalt love the LORD thy God with all thy heart and soul and mind”, and “Thou shalt love thy neighbor as thyself” are most important. The first one has to do with being committed to God above all things, and the second has to do with being as committed to your neighbor’s well-being as much as you are your own. Those two concepts don’t even come up on the horizon of people advocating salvation by works. Their concerns are primarily outward…God’s concerns are primarily inward!

Redeemed!

13 Christ hath redeemed us from the curse of the law, being made a curse for us (who is “us”?): for it is written, Cursed is every one that hangeth on a tree:

14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we (who is “we”?) might receive the promise of the Spirit through faith.

Redeemed means “bought back”: we have been bought back out of the marketplace of sin, for the purpose of being set free. Remember that the Gentiles had never been under the Mosaic Law (just as Abraham was never under the Law.) So the “us”, here, is primarily in reference to the Jews. The Law came after the promise, and confined the Jews to certain behavior. It showed them that, apart from God’s grace, they were lost. They brought the blood sacrifices; daily in some cases, and many times per year, at best. They could not be done with sacrifices for sin, because they kept on sinning. And, if Gentiles wanted to approach God through the temple in Jerusalem (remember, Abraham never saw the temple), then they had to subject themselves to that same Law. And, effectively, they were then under the same curse.

Jesus’ sacrifice made a complete and permanent solution to sin, and made it possible for Gentiles to approach the throne of Grace apart from the Law. Prior to that, though all through the Old Testament there were examples of Gentiles being saved by faith, if a Gentile wanted to enter into the covenant of Israel, he had to become a Jew, ritually, and by adherence to the Law. But remember: he could never become genetically Jewish!

A child of God can rightly claim God as his/her real father. The Apostle John states (1st John 3:9) that “his seed remains in you”. You are not just placed into his family, you are born into it. That’s what Jesus meant when He said “You must be born again.” Nicodemus, whom he addressed, was the consummate Jew—a child of Abraham by physical birth; a zealous, diligent adherent to the Law. But he had to be born again as a child of God, just like you and me.

Notice, here, that Paul has again pointed out the substitutionary nature of Jesus’ death: He became a curse for us. He died in our place. 2nd Corinthians 5:21 states that “he became sin for us, who knew no sin, that we might be made the righteousness of God in Him.” He, who knew no sin, did not become a sinner—he became sin for us. He became a curse, and had the righteous wrath of God—all of it—poured out upon himself.

The passage Paul quotes is from Deuteronomy 21:22, 23; if a criminal was executed by stoning, and his body was hung up on a tree (or “timber, wood, or gallows” as the Hebrew word “ets” can be translated), as a lesson, a warning against further evildoing; then they were to take his body down before dark…hanging up the body was a statement that the man had been cursed by God. It had to be taken down by dark, so that the land would not be defiled. I don’t know if this was the physical defilement of a rotting corpse, or some sort of spiritual defilement. Either way, in Hebrew history, the executions were typically by stoning. The hanging up on a tree was a statement of their national rejection of sin. In Jesus’ case, he was executed by the Romans, at the urging of the Jewish priesthood. They were not allowed to execute criminals, under Roman law, so they incited the Romans to do their work for them. Crucifixion was a Roman invention.

That We might receive the Promise of the Spirit

The first-person plural “we” as used in these few verses seems to be primarily in reference to the Jews, who had been in bondage to the Law, and who were now set free by faith. The “we” in verse 14, the last half, includes all believers. All believers receive the promise of the Spirit through Faith alone. The Jews had known of the Promise of the Spirit for many years…say, 500 years at least. They had waited to receive the Promise, but they only connected it with the coming kingdom, and did not imagine that they themselves would be the recipients, in their lifetime. Further, though they knew that the Gentiles were promised to be “the inheritance” of the Messiah, and that God’s blessing would eventually come upon the Gentiles, they had not imagined it would come now, by faith alone; not by the Law.

The promise that Paul and Peter both mentioned is in Joel 2:28, 29, and refers to a time after the Lord’s physical return, and His restoration of Israel. The Jews knew this was coming. That promise is still awaiting the Messiah’s reign on Earth: it is a gift to the national and ethnic Jews. The whole nation of Israel, after the return of Christ, during the Kingdom age, will be indwelt by the Holy Spirit. There will be no need for evangelism anywhere on earth, because God says that “the knowledge of the Lord will cover the earth as the waters cover the sea.”

But for right now; the promise of God during the Church Age is that believers, whether Jew or Gentile, will be permanently indwelt by the Holy Spirit. In fact, in Romans 8:9, Paul states that if you do not have the Spirit, you are not saved. That is pretty strong stuff!

Here in chapter three, Paul has pointed out that as they had received the Spirit by faith, it made no sense to hope to “improve” God’s work by human efforts.

So, how can we avoid Legalism? And how can we appropriate the promise of the Spirit?

When anything or anyone says, “Do this, or else!” I look carefully at the commands associated with it: Are they, in fact, directed at the church? Not every command in the Bible is to the church, proper, and not all of them are applicable under all circumstances. I like to use the rather ridiculous rhetorical question: “When Jesus said, ‘What thou doest, do quickly’ does it mean I should always be in a hurry?” Of course, we realize that he only said that to Judas Iscariot, telling him, “Now that you have made your decision to betray me, get moving! Do it!” It has no bearing at all on anything I do, but it was a command from Jesus. It just wasn’t directed to me. So, since the heart of the scripture says that I have been justified (declared righteous) by Grace through Faith, and that God is at peace with me, and that I should have no further fear of condemnation, I should be very suspicious when someone says “If you do not conform to this norm, you cannot know God!”

Review in your mind how Jesus said you could be saved: “He that hears my words, and believes on Him who sent me has everlasting life…” He didn’t add anything to those two conditions. Neither did any of the Apostles. But: Is obedience necessary to a life of fellowship?

Ah! That is another matter! (1st John 1:7, 9) God says “If we walk in the Light (that’s obedience) as He is in the light, we have fellowship one with another; and the blood of Jesus Christ, his Son, cleanses us from all sin.” If we sin, he says confess it to restore fellowship—then obey and maintain fellowship. And, the commands he says to obey are to love; “Love God; Love one another”…pretty basic stuff.  Even the Old Testament (Micah 6:8) says “He has shown thee, O man, what is good; and what doth the LORD require of thee but to do justice, to love Mercy, and to walk humbly with thy God?”  That is fairly simple. It is difficult to consistently do, but, as a concept, it is simple.

In Galatians 5:16 a promise is made: “If you walk in the Spirit, you will not fulfill the desires of the flesh.” There is a lot of explanatory material offered, as well, which we will explore another day. We know that God’s Word tells us how God sees things: what His perspective is. He just wants us to see things His way, and walk with Him. Amos 3:3 poses the question, “Can two walk together except they be agreed?” It is a rhetorical question, with the implied answer being, “No!” That is why 1st John 1:7 says, “Walk in the light as He is in the Light”.

Learn to see the World, Righteousness and Sin from God’s point of view, by studying His Word, by prayer, and by meditation on his Word. Learn to literally walk with Him. It is just “day-by-day plodding along”—it is faithfulness—nothing flashy about it, nothing “glorious” from the World’s point of view. But God is building something glorious. We need to trust Him, and walk with Him, and allow him to continue his work.

Let’s learn to walk by faith, embracing the Promise of the Spirit, and avoiding the Curse of legalism. Let us not try to apply Law to ourselves nor to one another, but embrace the Grace of God as a principle for living. Apply His Grace to those around you: especially to those you find irritating, frustrating, or unpleasant: they need it the most. Apply it to yourself: believe God’s promise: the Holy Spirit will stay with you, guarding your heart until the day He comes for you.

Lord Jesus; fill us with your Love, and allow us to learn your Grace. Help us to avoid the trap of legalism, either as applied to ourselves or as applied to our brothers and sisters. Teach us to walk with you by faith. Amen!