Thinking about the coming of the king, we have looked at the preparation for that coming as we considered the early part of this chapter where Zechariah or the Lord gives to Zechariah a message about Alexander the Great and his conquest of the Middle East. and how it just lays out what he would do and how perfectly that did occur, even to the point of God, as he says in verse eight, in camping about his house, protecting his people and the city of Jerusalem and the temple so that Alexander didn't harm the people or the city or the temple. And then in the latter part of the chapter where it talks about Israel's battle with Greece, the days of the Maccabees and that battle and how God gave victory to his people through Judas Maccabeus. Middle is the message about Christ coming, the words that are so familiar to us because we think we think about them on that Palm Sunday, verses 9 and 10. Rejoice greatly, O daughter of Zion. Shout, O daughter of Jerusalem. Behold thy king cometh unto thee, he is just and having salvation, lowly and riding upon an ass and upon a colt, the foal of an ass. And I will cut off the chariot from Ephraim and the horse from Jerusalem and the battle bow shall be cut off and he shall speak peace unto the heathen and his dominion shall be from sea even to sea and from the river even to the ends of the earth. We have noted the fact that in between verses nine and 10 is the church age. Zechariah saw as it were the two mountain peaks of Jesus first and second coming And he didn't see the valley in between. And when Jesus came the first time, the nation had a hard time understanding that there were two comings, and that they were looking for the fulfillment, the complete fulfillment of texts like this. And this is not the only one that's that way. In Isaiah 9, 6, and 7, that unto us a child is born, unto us a son is given, and the government will be upon his shoulders. Well, Christ didn't come to rule in his first coming. The child was born, the son was given, and then when he comes again, the government will be upon his shoulder. So there's a lot of Old Testament passages concerning the coming of Christ that have these double fulfillments, that there's a partial with his first coming and the completion in his second coming. And so we see that in verses 9 and 10 we're going to look at tonight. But I want to begin by just, well, first of all, let's have a word of prayer, and then let me introduce the message. We're the privilege of being here tonight. We thank you for giving us safety as we've traveled to be here. Thank you for each one that is here with us present and those that are watching the live stream as well. Pray word will speak to our hearts. Encouraged and reminded. Tonight of what we have in Christ and what is yet to come. May we look forward with great anticipation. To Christ coming again. Just open your word to us tonight, Father. May you give us that which will be a help and encouragement to us this evening. We pray in Jesus' name, amen. So when the Lord told Daniel about the coming Gentile kingdoms that were gonna rule the world in Daniel chapter seven, he described them as beasts. So he spoke about a lion and a bear and a leopard, Babylon the lion, Medo-Persia the bear, Greece the leopard. And then a dreadful, terrible, strong beast, unlike any before it, the way it's described, which would be the Roman Empire. And we know from other scriptures that, and Daniel, that there's going to be a day when, you know, the original Roman Empire was not conquered by another nation. It just kind of dissolved and spread out. And the nations, the European nations today are what's left of the Roman Empire. And at the end of the time, they will gather together again under the Antichrist and be that revived Roman Empire which will be more dreadful and more terrible and stronger than any of the beasts before it. When the Lord showed John what it was gonna be at the end of this age, he again described the Antichrist and the false prophet as a beast in Revelation 13. And there's a reason for that, I believe, and that is because of men's tendency when they're dictators to be tyrants. And certainly those who ruled in those kingdoms were often tyrannical, they were often very cruel to their people. They took power, they abused their power. We see that even today. We're seeing, even in our nation of freedom and democracy, we're seeing those who are in authority wanting to take more and more of that authority, and the result of that, oppressing the people. And that's the nature of sinful men, when they have power, can go to their heads, and they can become very cruel And so in the midst of Alexander coming, and then later on, as is described in the end of this chapter, there is another king that is coming, the Lord Jesus, who won't be like those other kings, who won't be a beast, who won't be a cruel tyrant. Wiersbe in his commentary noted the contrast between Alexander and Jesus. Alexander brought fear, Jesus brings joy and rejoicing, Alexander brought death and destruction, but Jesus will bring life and peace. Alexander came as a conqueror. Jesus came the first time as a savior. Alexander killed his enemies. Jesus died for them. And so we see in these two verses the two comings of King Jesus. And so I wanna notice, first of all, his first coming, where again in verse nine we read, rejoice greatly, O daughter of Zion. Shout, O daughter of Jerusalem. He came to his own people. He came to the Jewish people. And of course, we know that they rejected him. John writes of that in John 1 and verse 11. He came into his own and his own what? Received him not. In Luke chapter 19, the Lord Jesus told a parable because he was nigh to Jerusalem, it says, and they thought that the kingdom of God should immediately appear. And he said, therefore, a certain nobleman went into a far country to receive for himself a kingdom and to return and called his 10 servants and delivered them 10 pounds and said unto them, occupy till I come. He's going into a far country to receive a kingdom. And in the meantime, he leaves his servants to do his business while he's gone. But it says his citizens hated him and sent a message after him saying, we will not have this man reign over us. And Lord Jesus, as he told that parable, he's telling on the one hand, his expectation for those who have accepted him, his faithful servants to occupy till he comes to be faithful. until he comes again, but he also notes the attitude of most of the Jewish people. We will not have this man reign over us. This is not the king we want. This is not the king we were expecting. So he came into his own. He came to the daughter of Zion and the daughter of Jerusalem, his own people, and he came very humbly. He came, like King cometh unto thee, it says, he is just and having salvation lowly. Riding on an ass and upon a colt the foal of an ass that word lowly speaks of prep Stances you might say today somebody who lives paycheck to paycheck You could also speak of somebody who was subject to oppression by his enemies. He was defenseless and though Jesus wasn't In his first coming, he wasn't defenseless in and of himself. He had the power. But he lived as one who was subject to oppression. He lived as one who was subject to his enemies. And he lived in poverty. He was born into poverty. His parents were poor. Throughout his public ministry, he depended upon others. We read in the gospels that there were ladies who followed Jesus throughout his public ministry, and they ministered to him of their substance. They provided for his living. He didn't work, he didn't have any income. He was dependent upon others throughout his ministry. And even when he was buried, we know he was buried in a borrowed tomb. His life was all about lowliness and poverty. And of course, that's what's described here. And it's what we read in Isaiah 53 in verse 7 when it says, he was oppressed and afflicted, yet he opened not his mouth. He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. When he came into Jerusalem on what we refer to as that Palm Sunday, he came in fulfillment of verse 9. He came riding upon an ass and upon the colt, the foal of an ass. But in those days, a king who was conquering didn't ride a donkey but a white horse. We read in Revelation 19 that when Jesus comes again, he comes from heaven riding on a white horse as a conqueror. But when he entered Jerusalem on that Palm Sunday, he was riding upon a donkey, a sign of humility, not of a conquering king. He is just, verse nine says, he lived righteously. That word just means to conform to a standard, to doing what is right. It's used of judges rendering just verdicts, of businessmen being honest in their deals, of neighbors treating each other right, of living a moral life. And in all those ways, whatever Jesus did, he did what was right. And he will, when he comes again, his rule will be a righteous rule. Isaiah 11.4 says, but with righteousness he'll judge the poor and reprove with equity for the meek of the earth. You read about in the book of First Samuel, and you read about Samuel and what a godly man he was. He wasn't perfect, but he was a man who was committed to the Lord and who led the people of Israel in a revival and a victory over their enemies. But when Samuel got old, his sons took over that judgment, that ruling over the nation of Israel. But the Bible says that they were not just in their judgments. They accepted brides. perverted judgment so much so that the people, that's what caused the people to say to Samuel, your sons are not like you. Samuel, we couldn't accuse you of ever doing wrong, but your sons are not like you. And so we want a king to rule over us. First God listened to their plea. and gave them what they wanted, even though it wasn't what God had for them. But the Lord Jesus will be one who will justly rule the world. The days cometh, Jeremiah 23, 5 says, when I will raise unto David, the Lord says, a righteous branch, and the king will reign and prosper and execute judgment and justice in the earth. Of course, we know that he is the standard of right and wrong. He is just. He is the standard of justice. That's why we read in Romans 3, 23, for all have sinned and come short of the glory of God. He's the standard of what is right and wrong. And we're told in that verse that we never measure up to that. That's why we need a savior, because we never measure up to that perfect standard, that perfect righteousness of God. And so we need one to deliver us from our imperfections, from our injustice, our unrighteousness. And so he is just, he is lowly, and he has salvation. He's just, and then he provides salvation for the unjust. And you know, you understand that only as he was absolutely just could he then provide salvation for those of us who are unjust. It's through his justice, through his absolute righteousness that he was then able to go to the cross on our behalf and become sin for us that we might be saved. And so he brought salvation. But I wanna point something else out to you about this statement that he comes having salvation. Let me get a little bit technical with you and I'm listening to, I'm not, I'm giving you information that I have read. I am not a Hebrew scholar. I don't even know Hebrew. I just have books that tell me what the Hebrew says. But evidently this word salvation there in verse nine is in the passive. So you could think of it this way, he's bringing salvation, but he is also saved himself. Now, he's not saved in the sense of being delivered from sin. But you think about this, and I stress this because I think it's important to understand how blind the Jewish people were to what was in their scriptures. One writer put it this way, in the work of redemption proper, that is in providing salvation, He prevailed in answer to prayer made in bloody sweat. He's talking about the fact that when Christ was in the Garden of Gethsemane before He went to the cross, He prayed to the Father, Father, if it be possible, nevertheless not my will, but thine be done. The Lord was delivered from His enemies, though His deliverance came through the cross. And so, you know, when you think about this, and you understand, we understand looking back, because Jesus has already come once, and we know he didn't fulfill all the prophecies, and he said he was coming again, but so when we look back, and we understand this, and then we look at what happened with Jesus, it makes sense that the picture that is being described here, again, is not of a conquering king, but of one who is lowly. He's just, but he's also lowly, and he is subject to his enemies and dependent upon his father. Matter of fact, let me just show you this. Go to the book of Hebrews in chapter five. Hebrews in chapter five. And I'm not preaching heresy tonight. And those commentaries, they're conservative commentaries, they're not preaching heresy either. He did come to bring salvation, but the thing that it points out is the fact that he was dependent upon his father. In Hebrews 5 and verse 7, speaking about Christ, it said, who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to, what? Save him. He needed to be saved, he needed to be delivered. Save him from death and was heard in that he feared. Now, did he die? No. Did he stay dead? No. So the deliverance came in his resurrection. Though it came through the cross, it came in his resurrection. So now, go back to the Old Testament, to the book of the Psalms, and to Psalm 22. By the way, when you speak of the Psalms, when you're speaking of the book of Psalms, it is plural, Psalms, but each individual is a Psalm singular. So Psalm 22, in the book of Psalms, Psalm 22 begins, and we know this is a messianic prophecy, because there's even the very words of Christ from the cross are given to us here, and it describes crucifixion. David's writing this psalm out of his own experience, but he's describing crucifixion, even though it wasn't a form of torture or death that was used in that day, and yet it describes very accurately what would happen to Christ. So it begins with the words of Christ from the cross, my God, my God, why hast thou forsaken me? And why art thou so far from helping me? saving me, and the words of my roaring. Down to verse 11, he says, be not far from me, for trouble is near, for there is none to help. He's appealing to the Father to save him, as it says in the book of Hebrews. Verses 19 through 21, be not thou far from me, O Lord, my strength haste thee to help deliver my soul from the sword, my darling, from the power of the dog. Save me from the lion's mouth. for thou hast heard me from the horns of the unicorns. Again, it's picturing prophetically Christ crying out to the Father for deliverance. And so he is. I believe there is a change in verse 22. in this psalm, verses one through 21, is the crucifixion, and verse 22, through the end of the chapter, is the resurrection and the results of that, where he says, I will declare thy name unto my brethren in the midst of the congregation. I'll praise thee. Ye that fear the Lord, praise him. All ye see of Jacob, glorify him and fear him. All ye see of Israel. For he hath not despised nor abhorred the affliction of the afflicted. Neither hath he hid his face from him, but when he cried, he what? Verse 24, when he cried, he heard him. When Jesus cried to the Father, he cried unto him that was able to save him from death, and he was heard in that he feared. Do you remember when Christ was in the Garden of Gethsemane, that agony of prayer was over, the disciples had been awakened, the soldiers had come, They were threatening to Jesus. Peter pulls out his sword and cuts off the servant of the high priest's ear. And Jesus says to him, put up again thy sword into your place. All that take the sword will die with the sword. Now, listen to this, Matthew 26, 53. Thinkest thou not that I cannot now call to the angels, and more than 12 legions of angels will come to my rescue? That's not what he said. He could have said that. He commands the hosts of heaven. He is the Lord of hosts, the captain of the armies of heaven, the angelic hosts. Here's what he said. He said, thinkest thou not that I cannot now pray to my father, and he shall presently give me more than 12 legions of angels. And I say all this to simply point out this. When you go back to Zechariah chapter nine, and when Jesus entered, in his triumphal entry they understood that he is coming in fulfillment of Zechariah 9 and they're thinking verses 9 and 10 so they're hailing him as their king but he's coming as described in verse 9 but they are looking at their own scriptures through their own prejudices It perfectly describes exactly the way that Jesus lived and his lowliness and the fact that he would come not as a conqueror, but as one who was at the mercy of his enemies and needed salvation. There's enough information here that they should have recognized Jesus as the Messiah, even though he went to the cross. There's enough information in the Old Testament scriptures if they had just been paying attention, but they saw what they wanted to see in the scriptures. And so they missed what is clearly stated in Zechariah 9 and verse 9. They missed because it wasn't what they were thinking and expecting. And if we're not careful, we can come to the word of God. And we can be blinded to the truth of some text of scripture because of our preconceived ideas of what it says or what it means. And that's the reason I stress all this to you tonight, is simply to say this, we need to be careful when we're reading our Bibles that we don't come with a closed mind that I already know, I understand this, and I need to come with an open mind to make sure that I am accurately understanding what God says and asking God to give me that understanding lest I miss something that I need to see that is there, but I may miss it because of what I read into a text of scripture. Now, so he's coming. He is coming in lowliness. but he is righteous. He does bring salvation for us through his death on the cross, but he's also pictured as one who is needing his own salvation, dependent upon his father to be delivered, and he was, again, not from the cross, but through the cross, so that he can come back, as it says in verse 10, as one who would deliver his people from their enemies. But this verse nine begins with a call to rejoice. the people are called on to rejoice greatly and to shout, O daughter of Jerusalem. The word rejoice, it's an interesting word. It literally means to spin around. I think that the Middle Eastern people and Jewish people and Arabs as well, they're more expressive of their emotions than we are. We tend to be very stayed and we try to control our emotions and they get excited, they get excited. And you know, David as he's bringing the ark to Jerusalem, the Bible says he's dancing in front of the ark as they're making their way. And again, when you picture that, what you need to picture is David spinning around and skipping and hopping. It's not dancing like we think today. It's more like, you know, like a kid who's hopping around and skipping and jumping. That's kind of the way David is and spinning around And that's what this word means. It's just a word of excitement. Hey, your king is coming. Get excited about that. And he's bringing salvation. And yes, he's coming in lowliness so that he can be your savior. So get excited. The king is coming. And when he comes again, get excited because all these beasts are gonna be done away with and there's gonna be a righteous rule in that day. So get excited. The word shout means to split the ears with the sound. The Hebrew word, I thought it was interesting. The Hebrew word is ruach. And I thought of Urah, only it's Ruah, but it just said that, yeah, shout. Excitement is pictured there. And as we think about both his first and second comings, we're not maybe gonna be as expressive as the Jewish people might be, but we ought to be excited. I think I've told you this story before, but it bears repeating. D.L. Moody and Ira Sankey were holding their first crusade in Great Britain. They were in London. and the gypsies had camps outside the city of London. They weren't allowed to attend the meetings because they were known as expert pickpockets and the police didn't want to have to deal with that. So they refused to let them come into the city for the meetings. But Moody and Sankey were a burden for them. They're souls, they need to be saved as well. And so they took an afternoon and they went out to the gypsy camp and they held a meeting there. And as they were leaving, they got in their buggy and the young people, the young gypsy children are gathered around their buggy and they're thanking them for coming. And one of those young men caught Ira Sankey's eye and his attention and just, Sankey just saw something there that captured his attention. So he leaned out of the buggy, put his hand on this little boy's head and prayed, Lord, if he's not saved, save him and make him a preacher. Well, the Lord answered that prayer and he became a evangelist who was known as Gypsy Smith. God used him mightily both in Great Britain and even here in America. When he was in his 80s, one of the last meetings that he had here in America, Vance Havner was in the service and he heard Gypsy Smith preach. It wasn't the first time he had heard him, but he heard him and he was blessed as always. And so he realized, you know, this guy's not getting any younger, and I may never see him again. So he made his way to the front of the auditorium. He wanted to speak to Gypsy Smith. But he says, as he got up close to the front, there was another man, another older man, who was speaking to Gypsy Smith. And this man said to Smith, he said, I heard you preach when you were in America over 50 years ago, and how my heart was blessed then, and I've never forgotten it. But he said again, how my heart warmed and thrilled. Gypsy, tell me, what's the secret? Gypsy Smith replied, sir, I have never lost the wonder of it all. Al Smith heard that story, and he wrote a gospel song with that title, I've Never Lost the Wonder of it All. It goes like this, once so aimlessly I wandered round the tangled paths of sin. All about me seemed so hopeless, doubts and fears without within. But then a voice so kind and gentle spoke sweet peace into my soul. Gone my days of sin and wandering since the Savior made me whole. I have never lost the wonder of it all. I've never lost the wonder of it all. Since the day that Jesus saved me and a whole new life he gave me, I have never lost the wonder of it all. I don't know what it was like for you when you got saved. Maybe you got saved as a child, you got saved maybe later in life, but let's don't lose the wonder. Let's don't ever get over getting saved. It ought to be remembered as the greatest day in our life. And it should always be a source of rejoicing. We should always, as we think of that day and what God did for us, it should cause us to give him thanks. Lord, I am so thankful that you saved me. And rejoice greatly in your salvation. But he does, he is coming again. And that's what verse 10 speaks of. And again, we're living between verses nine and 10, waiting for the day when he comes again. And when he comes again, he will bring peace. It says, I will cut off the chariot from Ephraim and the horse from Jerusalem and the battle boat shall be cut off and he'll speak peace unto the heathen. He's gonna bring peace. Noted that at the beginning of World War I, British author H.G. Wells published a book called The War That Will End War. On November 11th, 1918, at the end of the Great War, Prime Minister David Lloyd George said to the British Parliament, at 11 o'clock this morning came to an end the cruelest and most terrible war that has ever scourged mankind. And I hope we may say that thus, this fateful morning came to an end all wars. Well, it was hopeful, but it was wrong. There was another great war. There have been wars ever since. There will always be war until Jesus comes again. And he will bring peace by, first of all, destroying Israel's instruments of war. They won't need that dome defense system. They won't need all the missiles and all the weapons Even the drones and things, all that, none of that will be necessary. They won't need it and the Lord will not allow them to have it. Those instruments of war will be destroyed and he'll speak peace to the heathen. Not only will he remove all the implements of war from Israel, he will speak peace to the, he will speak and the nations will obey. His word carries authority. when he spoke in the Garden of Gethsemane and said to the soldiers, whom do you seek? Jesus of Nazareth, I am he. And they fell down backwards just as a result of his words. His word is powerful. I'm reminded again in Revelation 19 that when John saw heaven open, he saw a white horse with Jesus riding upon that horse. He that sat upon him was called faithful and true, and in righteousness he doth judge and make war. His eyes are a flame of fire. On his head are many crowns. He had a name written that no man knew, but he himself. His clothes and his vesture dipped in blood, and his name is called the Word of God. The armies of heaven follow him, and out of his mouth goeth a sharp sword, that with it he should smite the nations, and he'll rule them with a rod of iron. His word has power, and he'll speak peace to them and rule the world. His dominion will be from sea to sea and from the river even to the ends of the earth, from the Euphrates all the way around the world. All the nations will worship him and serve him, and there will be peace. But it's not just a lack of war. That word peace, it's that Hebrew word shalom, peace. It implies more than just an end to war, but it implies a contentment, a satisfaction. It involves prosperity. It's every man sitting under his own vine and under his own fig tree enjoying the provision of God without fear of war or people coming, you know, having a senior moment. But anyway, criminals coming to harm them. Nobody, you don't have to worry. You don't have to be afraid. There's nothing to hurt you. The Bible says even the animals, the wild animals, will be at peace with men and with one another. But no more contentment and satisfaction and prosperity, no more depression, no more discouragement, discontentment, no more suicide, because there's peace. And what a day that will be, the hymn writer said, and there'll be no sorrow there and no more burdens to bear, all is peace. in that day. What a day, what a glorious day that will be. But you know, we who know Christ as Savior, we don't have to wait for that day to have that kind of peace. What did Jesus say to his disciples on the night before he was crucified? John 14, 27, he said, peace I leave with you, my peace I give unto you. Not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. We don't always live in the enjoyment of that peace. but it's not his fault, it's our fault because he has promised that peace and we can enjoy it if we will just trust him. We mentioned this morning, sometimes we have a tendency to worry and so Philippians 4, 6 and 7, be careful for nothing but in everything by prayer and supplication with thanksgiving, let your requests be made known unto God and the peace of God that passes all understanding shall keep your hearts and minds through Christ Jesus our Lord. It's simply a matter of resting in him and we can be content with whatever is going on in our life and not be afraid and not be worried and just rest in the Lord and have His peace and contentment. We don't need to be discouraged. We don't need to be depressed. We can just rejoice in the goodness of God if we can just focus on not the bad in this world, but what we have in Christ. And that is where we have to live as believers, not focusing on the sometimes difficult things that we face in this life because we live in a sin-cursed world. And so that's one of the areas where God would give us victory over Satan, and we need that victory over him that we can enjoy that peace. And not only does he speak peace, provide that peace, but he'll maintain that peace by ruling the world. He won't be like Alexander and Nebuchadnezzar and Cyrus and these other king, Titus and the Roman emperors. He won't be like them. He will be a dictator, yes. He will rule the world alone, but he will be a benevolent dictator. He will be a kind and gracious. Yeah, you buck him, And you will face justice because he is a just god. He cannot allow that to go on. And there will be some that will do that in the Millennial Kingdom. But it will be few and far between because there is no need. Why would you go against him until Satan is loosed and then goes out and deceives the nations and they come against him? But otherwise, you're living in, you know, you think about, I guess the closest thing we could ever relate to is the days right, maybe right after World War II, when we in this nation enjoyed peace and prosperity, maybe perhaps more than we ever had, or maybe before World War I, there was that kind of peace and prosperity in America. I don't know. It's never been perfect, but there have been times when there's been some good times, but the millennial kingdom will be even better. And he'll be a benevolent dictator and rule with a rod of iron and teach people to live his way because his way is best. And the more we live according to his way, the more actual peace we have in our life. We create some of our own conflict and problems. when we are not walking in God's ways. Sometimes it's out of ignorance. We just don't know what we ought to do. We do what comes natural to us, which is not always what is right or what God would have us to do. Sometimes it's just because we're sinners and we don't always choose to do right. But in that day, they'll learn His righteous way, and then we'll live according to His righteous way. And it will be a time such as the world has never known a thousand years that we would give anything to have today. And that day we'll be there. We won't be in our these bodies of flesh. We'll be in our glorified bodies. For us, you know, Christ the Savior, the people who survived the tribulation and are into that millennial kingdom and their children will be in their bodies like we have and they'll be living like we live only in that perfect time, that perfect society. So he came to bring salvation by going to the cross and being delivered from the cross in the resurrection when he's coming again. And in the meantime, as he said in that parable, Occupy till he comes and enjoy his peace until back or he calls us to himself. Let's stand together for prayer. Our father, we thank you for this wonderful text in your word and what it speaks of our savior. We give you thanks tonight that the Lord Jesus was willing to leave heaven and come to earth in that lowly state, not only becoming man, but making himself a servant and then being obedient unto death, even the death of the cross. And you have now exalted him. His name is above every name. We thank you that there was a day when we bowed before him as our Savior and Lord. There could be, even here in our midst tonight, someone who has never done that. They're not truly born again. Certainly there may be someone who listens to this message who's never trusted in Christ as Savior. I pray that they might realize that need in their life and that they would admit their sin and their need of your forgiveness, believing that Christ died for them and that they might be saved. Lord, give us that peace. Help us to learn how to live in peace today. As believers, you've given us that peace. We just need to claim it and live in it and help us to understand that and to do that. And Lord, help us to live with anticipation for the coming of Christ. And Father, help us never to get over getting saved. What a day that was. What a glorious day. And may we never forget what you have done for us. We pray to Jesus' name. Amen.