‘Behold, the Lamb
of God’
ide
o amnos tou theou
College Study
78th teaching
6.16.2014
“Very God of Very
God”
Review:
Alright so tonight is a
continuation of our thoughts from last week’s study. We finished the first
section of Christology, called “the Identity of Christ”. What is the second
part of Christology, which we’ve just moved into, called? What was our topic
last week? What are the two approaches to Christology? What is Christology from
above? What is Christology from Below? What
passage did we read for our group exercise last week? Do you remember any
references to the Deity of Christ you may have discovered in that chapter?
End
of Review
Last
week we considered John 1, the
apostle John’s prologue or introduction to his gospel, and all the various
direct and indirect references to the
deity of Christ there. This week, turn to another prologue: Hebrews 1. We’ll pick up our topic from
last time by considering the introduction to another great book, and the other
angle by which this writer comes at the deity of Christ.
1:1-2,
Remember that we had read last time in John1:3,
“All things were made through Him, and
without Him nothing was made that was made” speaking of the Word that
became flesh, Jesus Christ. Here, the writer of Hebrews expresses the same
thought, that God made the worlds through the Son. Jesus was the agent through
which the worlds were made.
1:3,
I just love the imagery of this verse.
There are two thoughts here that point
to the deity of Christ. Firstly, that He is the “brightness of His glory”. Secondly, that He is the “express image of His person”. Those are
great word pictures to illustrate the relationship of Jesus to the Father.
The brightness of His glory; the word brightness there can mean radiance,
brilliance, literally “off-flashing” as some translate it from the Greek. It is
a verb that means to beam forth, to radiate, to shine. Think in terms of the
relationship between the actual Sun and sunlight. They’re different (the Sun is
not the same thing as sunlight, and sunlight is not the same as the Sun) and
yet they’re inseparable. The Sun is the source of the sunlight and the sunlight
is merely the shining forth, the beaming, the radiating, the “off-flashing” of
the sun.
So too with Jesus and the Father.
Again we’re reminded of John’s prologue: “In
Him was life, and the life was the light of men. And the light shines in
the darkness, and the darkness did not comprehend it… That was the true Light
which gives light to every man coming into the world… No one has seen God at any time. The only begotten Son, who is in the
bosom of the Father, He has made Him known.”
With your naked eye, there’s some
difficulty in perceiving the actual Sun, looking directly at the Sun itself, just as God the Father is unseen. But sunlight
is different. Sunlight is something we perceive and it radiates from the Sun
and makes the Sun known. On a bright, hot day, you know that the Sun is out.
And with Jesus and the Father, Christ
radiates the unseen glory of God, like sunlight from its source. He is the
brightness of His glory.
He is also the express image of His
person. Other translations say “the exact
imprint of His nature” or “exact
representation [or likeness] of His being”. God in His invisible
essence, again, cannot be seen. But one of the many precious things about Jesus
Christ is that He does what no other person on earth could ever do: reveal the
nature, the invisible substance, the unseen person of God in heaven.
Colossians
1:15, Paul agrees and writes: “He [Jesus] is the image of the invisible God…”
The word used in Greek is character, from which we obviously get
our English character, is the word
for the phrase express image. It
meant an engraving, a stamped figure or copy. The clearest idea in ancient
Greek culture would be the magnificent sculptures they produced: likenesses,
representations or charakters of
other people, copies of flesh in stone.
Thus for Jesus, He is the express
image of God, a visible copy of what is invisible, the likeness of the unseen
substance that is God’s nature. He is a kind of visible sculpture in flesh of
the great unseen Spirit of God. He is also the radiance of His glory. Both
these phrases express the idea that Jesus is a representation and revealer of
the Father to mankind in a way that we can perceive and understand Him.
1:4-5,
you understand that the writer of Hebrews is contrasting angels and Jesus.
Apparently, there were some in the early church who had perhaps confused the
nature of Jesus with the nature of angels. Perhaps they considered that Jesus
was no more than an angel Himself, and not God at all. But the writer’s purpose
now is to show the difference between the One that God calls His Son and the
angelic beings.
Which of the angels God ever called
His Son?
1:6-7,
angels were instructed by God to worship the Son, whereas angels themselves did
not accept worship but they were ministers or servants of fire.
As a small side note, this is another
reason why this is one of my favorite passages, because it shuts down the whole
fat baby cherub-faced image for angels. It says rather that angelic beings are
made a flame of fire. Elsewhere in Scripture, angels are depicted not as cuddly
toddlers but as fearsome warriors with faces like lightning. I just think
that’s awesome.
We know so little about angelic life,
but what the Bible does reveal about them is far removed from the fairy tale
imagery we’re familiar with.
1:8-9,
this is a quote from Psalm 45 and
it’s a rare glimpse of God talking to God, that is, the Father talking to the
Son. Notice that God calls the Son “God”.
1:10-14.
As we’re still talking about the deity
of Christ, tonight’s study is entitled: “Very God of Very God”.
That’s a quote from one of the oldest
creeds, or statements of faith, in Christianity: the Nicene Creed, the statement
formed at the Council of Nicea seventeen-hundred years ago to combat the
growing heresy of Arius which denied the deity of Christ.
It reads: “We believe in one God, the
Father Almighty, Maker of all things visible and invisible. And in one Lord
Jesus Christ, the Son of God, begotten of the Father before all worlds, God of
God, Light of Light, very God of very God…” The emphasis of the phrase is upon
the deity of Christ and His equality of substance, co-substantial with the
Father, and equal with the Father.
Even older than the Nicene Creed, this
is exactly how Jesus’ original audience interpreted the words of Christ to
them. John 10:33, the Jews, about to
stone Jesus, said: “For a good work we do
not stone You, but for blasphemy, and because You, being a Man, make Yourself
God.” Though He did not say “very God of very God”, that’s how they
interpreted Christ’s words: as a claim to be equal with the Father’s deity,
co-substantial, co-eternal, co-equal, one in essence, sharing the same nature.
For Jesus said to them: “I and My Father
are one.”
So here are our points from last time:
1.
What is Christology from Above?
2.
Discovering the Deity of Christ
And
that was where we left off. Tonight we’ll finish off by addressing:
3.
The Claims of Christ
4.
The Attributes of God
5.
The Deity of Self
3. The Claims of Christ
I think all of us realize how
frustrating it is to have a conversation with someone who doesn’t know what
they’re talking about. It’s even more frustrating if you’re arguing with
someone who doesn’t know what they’re talking about, someone who is pretending,
consciously or unconsciously, to know what it is they’re talking about. We’ve
all met people who are un-researched experts in topics they know nothing about.
And there’s few topics that somehow attract such false-experts as the Bible.
People pretend to know all kinds of things about the Bible. People talk like
they’re experts of the Bible, as if they’ve read it backwards and forwards
thousands of times, as if the claims they’re making are obvious and common-knowledge,
even though it is pretty clear they’ve hardly even read it at all.
So what you hear from the “experts” is
the common declaration that people often give: “Jesus never claimed to be God.”
Have you ever heard someone say that?
They’re saying, essentially, “How can
you believe Jesus is God? That’s not even in the Bible. Don’t you know that
Jesus never once claimed to be God? Jesus didn’t consider Himself to be God.
That’s something the Christians made up, but it’s not in the Bible.” Man, catch
those people on their ignorance. You can’t go around making truth-claims that
are so easily falsifiable and proven wrong. Tonight I hope we can see how easy
it is to show that Jesus did indeed claim to be God.
We already saw one such reference.
Christ said “I and My Father are One.”
The Jews immediately interpreted that not as “oh, He’s claiming to be a really
nice guy” or “oh, He’s claiming to be a moral teacher”. No, they interpreted
His claim literally as “Oh! You’re saying that you are equal to God!”
So while Jesus never put these three
words together: “I Am God”… we have to realize that that’s not the only way to
make such a claim. Anyone who reads the gospels will recognize that Jesus never
talked in such a blatant way. He spoke with subtlety and profundity. He never
said “I am your King. Come and worship me.” Rather He spoke in parables,
stories, and often made implicit claims so that those who were listening, and not merely hearing, would realize what He was
saying.
Jesus did claim to be God several
times, enough times for His public to condemn Him for blasphemy, enough times
to rouse the suspicions and wrath of the religious authorities, enough times to
cause His disciples to rethink their assessment of Him and launch a fateful
mission to convert the world which eventually resulted most of their deaths.
Clearly, Jesus would have had less impact had He never claimed to be God. But it was this claim which places Him
right at the center of history, controversy and at the heart of the world’s
largest and most historically influential religion. The footprint that Jesus
left upon this earth is so dramatic and effective simply because He claimed and
demonstrated Himself to be God.
So let’s examine a couple of these
claims. And guys, commit one or two of them to memory. You can easily remember
that Jesus said “I and my Father are One”, and it takes a few seconds to look
up the reference online through any device you might own. The information age
has made it super-easy to look up what exactly the Bible says.
Let’s take that claim as Claim #1: “I
and My Father are One”. That’s found in John
10:30.
Claim #2: “Son of Man”
One of Christ’s favorite titles for
Himself was “Son of Man”. He referred to Himself many times as the Son of Man.
Certainly He was also called the Son of God, and we might interpret these
titles at face value as “Son of Man” referring to His humanity and His title
“Son of God” as referring to His deity. And that’s true.
However these titles aren’t strictly
for referencing humanity and for deity. For example, Luke 3:38 identifies Adam as “the son of God”. Adam wasn’t God, but
the first human creation of God, a “son” then in a metaphoric sense of a father
bringing a son into the world. John 1:12
says “But as many as received Him, to
them He gave the right to become sons [or better children] of God.” But
the way in which Adam was the son of God, and the way in which Christians are
the adopted sons and daughters of God, is fundamentally different than the way
Jesus is referenced as “the Son of God”, since He is the only begotten Son, the
only Son of God who shares in the same nature of God, the co-substantial Son of
God. There’s greater depth, then, to the title “Son of God”, which definitely
points to Christ’s Deity, but isn’t strictly a term used for deities, since
it’s used of Adam and of believers.
But then there’s also the title “Son
of Man”, Jesus’ favorite title that He called Himself by most often. At first
glance, it seems merely as if He’s referencing the fact that He’s human. And
that is true enough. Jesus is both God and Man, both divine and human, both
deity and humanity. Two natures, one person is the theological expression.
“Son of Man” though, takes us back to
a scene in Daniel 7. In that
chapter, the prophet has a vision of heaven, where the Ancient of Days, a title
for God, is sitting on a throne of judgment, being served by thousands and
thousands. But a character appears in Daniel’s vision which the prophet
describes as “One like the Son of Man,
coming with the clouds of heaven!” to whom dominion and glory and an
everlasting kingdom would be given.
Many commentators and Bible students
believe that this is the reference that Jesus is taking us back to whenever He
calls Himself the “Son of Man”, this mysterious, Messianic figure out of Daniel 7 who appears in heaven and who
receives dominion, glory and an everlasting kingdom.
Jesus in fact links His self-adopted
title “Son of Man” to acts reserved for no ordinary man. Daniel said “One like the Son of Man, coming with the
clouds of heaven” and Jesus said of Himself “…And they will see the Son of Man coming on the clouds of heaven with
power and great glory” (Matthew
24:30), He said of Himself when asked “Are
you the Christ, the Son of the Living God?” He answered: “I am, and you will see the Son of Man sitting
at the right hand of power, and coming in the clouds of heaven” (Mark 14:62). Same idea as the figure in
Daniel’s vision.
So we find that “Son of Man”, far from
being a mere expression of humanity only,
also harkens back to a messianic title used by the prophet Daniel, which Jesus
applied to Himself, using the same imagery of coming in the clouds. The title
“Son of Man” links Jesus to the heavenly figure in Daniel’s vision, the agent
of God’s rule on earth. It’s a title that in many ways points to Jesus’ deity.
Claim #3: “I AM”
Turn to John 8:31-59. Jesus is in an argument with the Jews and during the
back and forth, they come to the topic of lineage, who who’s father was and so
on. The Jews accuse Jesus of being an illegitimate child, a nasty rumor that
probably circulated from His miraculous virgin birth. People were probably
saying “Virgin birth? Yeah, tell me another one.” But rather than answering the
accusation, Jesus says that their father was not Abraham, otherwise they would
do as Abraham did: believe and be accounted righteous. Rather they were doing
what their father, the devil, the father of lies, was doing: obscuring the
truth, deceiving themselves and others, and refusing to believe.
But at the end of the argument, they
think they’ve got him. “You’ve got to be crazy! You must be demon-possessed!
You’re saying, Jesus of Nazareth, you carpenter’s son, that Abraham, who has
been dead for centuries, saw your day and was glad? How have you seen Abraham?”
And Jesus responds: “Most assuredly, I say to you, before Abraham
was, I AM.” Not “I was”. Not “I was around before Abraham”. But “before
Abraham was, I AM”. What a peculiar way to speak to someone! What a strange
thing to say! Did Jesus have a momentary lapse of grammar? No! And the Jews
knew it. In fact, they knew exactly what He was referencing, since they were
going to kill Him immediately for saying what He said.
You probably remember back in the book
of Exodus when Moses was talking to the LORD, the God of Abraham, Isaac and
Jacob, Israel’s covenant God, there at the burning bush and Moses asks for
God’s name. Exodus 3:13-14 reads: “ Then Moses said to God, ‘Indeed, when I
come to the children of Israel and say to them, ‘the God of your fathers has
sent me to you,’ and they say to me, ‘What is His name?’ what shall I say to
them?’ And God said to Moses, “I AM WHO I AM.’ And He said, ‘Thus you shall say
to the children of Israel, ‘I AM has sent me to you’.”
Deeply ingrained in the Jewish faith
was this name of God, represented by the words I AM. This was God’s name,
four-letters in the original language, known as the tetragrammaton: YHWH, the
vowel-less, un-pronounceable, forbidden name of God. The Jews never spoke it
but substituted the word Lord for it
in the Scriptures. Sometimes it has been rendered as Yahweh or Yahveh,
sometimes as Jehovah God. The name of God basically comes from a verb that
means “to be, to exist”, thus it is translated as “I AM”.
Back to Jesus. In Him saying “before Abraham was, I AM,” He’s adopted
and applying this very ancient name of God from Exodus to Himself! Clearly,
that’s a claim to be the same as God. If I were to claim somebody else’s name
as my own, you’d recognize that I’m claiming to be that person. Identity theft!
But for Jesus, this wasn’t identity theft,
this was simply revealing His actual identity, and it is a claim to be the same
as the God of Israel.
*There’s a few solid references to
Jesus claiming to be God. He said “I and
my Father are One”. He adopted the messianic and heavenly title “Son of Man”. And He applied to Himself
the name of the God of Israel “I AM”.
Christian apologist Josh McDowell
wrote: “Buddha did not claim to be God; Moses never said that he was Yahweh;
Mohammed did not identify himself as Allah; and nowhere will you find Zoroaster
claiming to be Ahura Mazda. Yet Jesus, the carpenter from Nazareth, said that
he who has seen Him has seen the Father.”
If someone wants to claim that Jesus
never claimed to be God, they can say that, but they’ll say it mistakenly. And
you needn’t sit down for such nonsense. Anyone who says Jesus never made such
claims is a person who has clearly never read and inspected the Bible for
themselves. Jesus made such claims,
the most audacious claim that any man could ever make “He who has seen me has
seen the Father”.
4.
The Attributes of God
Colossians
2:9 says of Christ: “For in Him
dwells all the fullness of the Godhead bodily…” All the fullness of deity,
of God’s nature, dwells in Christ. That means we should expect Christ to act
and speak like God acts and speaks, in fact to possess the same characteristics
or attributes as God Himself
possesses.
What a benefit that we’ve recently
concluded a study of God’s attributes! Now we remember that there were a few
ways to categorize God’s list of attributes. How might we categorize them?
We can list them as metaphysical
attributes, moral attributes and non-moral attributes. Or we can list them as
communicable and non-communicable attributes, that is: qualities of God which
He can communicate to or share with humans, and qualities which He cannot
communicate to or share with humans. Some examples of communicable attributes
would be love, jealousy, wrath, mercy, grace, holiness; these are qualities
which human beings made in the image of God can share with God. But some
examples of non-communicable attributes are timelessness, invisibility, light,
omniscience and so on. These are attributes that we in our fallen humanity
cannot share with God.
Jesus demonstrated love and wrath,
mercy and grace, jealousy when He cleansed His Father’s House of thieves. But
these are moral and communicable attributes found in regular humans, although
in Jesus in a perfect state. Thus especially if we find non-communicable
attributes of God in Jesus, attributes
which no human being shares with God, then that’s strong implication to the
deity of Christ.
Now, I know we’re all a bit out of the
habit, but did anyone find any verses for Project Scriptura? You were supposed
to find one verse that showed Jesus demonstrating an attribute of God.
Here is a list of a few others:
Omniscience.
Jesus demonstrated a paradox of both an
absence of knowledge and learning in His humanity, but also He demonstrated
perfect, supernatural knowledge in His deity, knowledge of events that He was
not physically present for, things He could not have known or seen except
supernaturally. So in His humanity, He learned and grew in wisdom (Luke 2:52), but as we saw that last
week in John 1:48, Jesus says He saw
Nathanael under the fig tree before
Philip called him to come and see Christ. Jesus demonstrated omniscience by
knowing the thoughts of His audience: “But
Jesus, knowing their thoughts, said, ‘Why do you think evil in your hearts?”
(Matthew 9:4).
Omnipresence.
John 3:13 is a great passage that
shows Jesus’ omnipresence. It reads: “And
no man has ascended up to heaven, but He that came down from heaven, even the
Son of Man who is in heaven.” Not who was
in heaven, but who is in heaven, even
while He was on earth talking to people. Jesus was at that moment both present
in heaven and on earth. Wrap your mind around that.
Light.
One of God’s metaphysical attributes is that God is light, supernatural
luminescence, intrinsic glory. Remember when Jesus went up to the Mount of
Transfiguration? In Matthew 17,
Jesus’ appearance on the mountain was changed before the three disciples He
brought with Him: “His face shone like
the sun, and His clothes became as white as the light.” Aside from smoke
and mirrors, I can’t do that. Neither can you. As human beings, we aren’t
light. But God is. So is Jesus. And the light was seen in that moment when it
shone through the veil of His flesh.
Eternality
or timelessness. We saw that when Jesus said “before Abraham was, I AM” taking on a name that expresses pure
existence, pure actuality without any change as an eternal and timeless being.
Impassibility.
Jesus expressed unchanging emotions that were always angry toward sin and
always glad towards good. Jesus was never angry with the repentant sinners, but
He always opposed the proud.
Immaterial.
More apparent after His resurrection, Jesus appears to His disciples twice in John 20, specifically when the doors of
the room they were in were shut. Yet He appeared before them.
Sovereignty.
Jesus said in Matthew 25:31, “When the Son of Man comes in His glory, and
all the holy angels with Him, then He will sit on the throne of His glory.” John
5:22, “For the Father judges no man,
but has committed all judgment to the Son.” Jesus clearly believed that He
would exercise sovereignty in judgment over the earth at the end of the age.
*You could spend a whole lot of time
re-reading the gospels and looking specifically for the attributes of God in
Jesus. It’d be interesting to try to find each one. But we’ll have to content
ourselves with these references for now.
5.
The Deity of Self
We’ve recently discussed how the
Christian life involves a process of becoming more like Christ. But it seems
like the more we learn about Him, the greater our realization of the immeasurable
gap, the vast chasm between us and Him. And nowhere is that clearer than when
we come to talk about His deity. He is God, literally, in-the-flesh. He is
humanity perfected in union with the nature of the Father. Whereas we are mere
flesh and bones, battling with our carnal desires, He is the embodiment of
glorious perfection and deity in human-form.
But while we know and see this thing
that separates us from Him, classifies us far below Him, that doesn’t stop our
flesh from its own aspirations. See, basically we all want to be little gods
and goddesses. We all want a piece of the divine pie. In some cults, that’s the
primary draw: that you can become like God and create your own worlds and so
on. For Satan, that too was the main lust that drove him, to be like the Most
High God.
And for the little fleshly tyrants
that we have been since we were babies, we want the universe to revolve around
us. We want to cry and have our desires sated. We want to command it and have
it done for us. The flesh in us would have us seated on a throne and ruling
over the rest. Is that not exactly what little babies demonstrate when they don’t
get their way? They become fussy, tyrannical monsters.
We realize that our inherent
selfishness is the greatest foe of Christ’s deity, the anti-doctrine to His
divinity. For while we talk of His divinity, our flesh within us wants to be
worshiped like it was divine, wants to have its desires met, its lusts satisfied,
its commands obeyed. We have to watch out for this.
God isn’t building a pantheon. He’s
building a church. God isn’t setting up idols. He’s raising up servants. Ooooh!
How my flesh hates that word! It would sooner have all humanity serve me than put
myself in the service of others. But, guys, this is where the rubber meets the
road.
There are two Gods in your life. One
with a capital G. And the other with a small g. Try to guess which of the two
you are. I’ll tell you, you’re not the capital G, although your flesh would back
you up in an instant if you wanted to believe that you were God.
But we, Christians, can no longer
worship ourselves. We can no longer bow before the Deity of Self, not when the
One True God stands before us in all His glory, sees our hearts, perceives our
thoughts, and earns our love through His love for us. So how can I motivate
you?
That’s something I’ve been thinking
about recently: How can I motivate you to serve the Lord? How can I motivate
you to tear down the altar the flesh sets up to itself? What can I say to you?
What kind of eloquence will it take? I ask myself what kind of words will it
take to help? What do I need to demonstrate in order to get you into the
playing field?
Friends, there are needs everywhere.
And I can’t coerce you. I can’t force you. I don’t even want to guilt trip you
into service. That’s not how God Himself does things, I believe. God rather
asks for our affection and service because He first loved us and came to be the
Servant of all. But what can I do to meet the vision that we shared with you at
the start of this year?
In January, our vision was for this
college group to come alongside our church, to support it, to serve in it, to
be the flame that ignites the whole of it. I would see everyone here placed
into the service of the Lord, demonstrating His Lordship by our service to Him,
in some capacity or another. I’m not going to dictate what capacity to you, nor
again coerce you or guilt-trip you into service. I would rather plead to you
that this life is the only chance you’ve got to do what God would call you to
do with it, and in some decades, a mere handful, it will be over, and as the late Chuck Smith said: “Only what’s
done for Christ will last”.
Just step out and do it, man! “Where?”
I don’t know. But think about it. Pray about it. There are needs in children’s
ministry, as ushers, in the sound booth, everywhere. Team of Christians, let’s
stop warming the bench and get in the game. I won’t say it’s the most glamorous
or exciting thing. Sometimes ministry has been a tedious experience to me. But
we can’t let that keep us away from it, just because our own feelings toward it
fluctuate. We’re got a calling to fulfill.
Let me conclude with this. I hope you
take inspiration from it. One of the most enjoyable reads I’ve had in recent
memory was A Tale of Two Cities by
Charles Dickens. It was such a beautiful book and it moved me with its
conclusion. At the end of the story, Sydney Carton takes the place of Charles
Darnay, a man condemned for treason and is headed for La Guillotine to be
executed. In one of the greatest speeches in fiction, Dickens gives you an
insight into Mr. Carton’s final thoughts on the way to his death:
“I see a beautiful city and a
brilliant people rising from this abyss, and, in their struggles to be truly
free, in their triumphs and defeats, through long years to come, I see the evil
of this time and of the previous time of which this is the natural birth,
gradually making expiation for itself and wearing out.
“I see the lives for which I lay down
my life, peaceful, useful, prosperous and happy, in that England which I shall
see no more. I see Her with a child upon her bosom, who bears my name. I see
her father, aged and bent, but otherwise restored, and faithful to all men in
his healing office, and at peace. I see the good old man, so long their friend,
in ten years’ time enriching them with all he has, and passing tranquilly to
his reward.
“I see that I hold a sanctuary in
their hearts, and in the hearts of their descendants, generations hence. I see
her, an old woman, weeping for me on the anniversary of this day. I see her and
her husband, their course done, lying side by side in their last earthly bed,
and I know that each was not more honored and held sacred in the other’s soul,
than I was in the souls of both.
“I see that child who lay upon her
bosom and who bore my name, a man winning his way up in that path of life which
once was mine. I see him winning it so well, that my name is made illustrious
there by the light of his. I see the blots I threw upon it, faded away. I see
him, foremost of just judges and honored men, bringing a boy of my name, with a
forehead that I know and golden hair, to this place—then fair to look upon,
with not a trace of this day’s disfigurement—and I hear him tell the child my
story, with a tender and a faltering voice.”
I think the gist of these words filled
the mind of Christ in some way as He too marched to His own unjust death in
substitution for others: “I see the lives for which I lay down my life, peaceful,
useful, prosperous and happy”. So great a love ought to inspire us to love. Let
us honor the name of Christ. Let us make His name illustrious, as He Himself
said “Let your light shine before others,
that they may see your good works and glorify your Father in heaven.”
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