The Take-Down

would once again take their Bibles
and turn back as a core to John chapter 18. I say as a core because
I’ve also handed out in your bulletins a little miniature
booklet which is essentially a synthesis of all four gospel
accounts into the arrest of Christ Sometimes I preach applicational
sermons. That’s the popular thing to do
nowadays. You have to preach applicational
sermons. They have to be relevant. People
have to be able to walk out the door and do something with them
immediately. Otherwise, it isn’t worthwhile. But today, it is enough. It is application enough. to meditate on Jesus Christ and
on what He endured for you as we meditate on it this morning.
And I would suggest to you that only the true children of God
can make right application of this. Only the true children
of God can look at all that Christ endured and come away with a
heart of gratitude and a heart of desire to serve and please
Christ. It is nothing short of incomprehensible
and we take great umbrage and offense whenever an innocent
man is found later after either trial or jail or imprisonment. We take great offense at the
justice system whenever an innocent man is suddenly found to be,
rather a guilty man is suddenly found to be innocent. that an innocent man should be
arrested at all is offensive and there are many lawsuits even
in our present day of those who have been falsely arrested and
abused. But to be arrested and then accused
and to actually stand before a judge and to be arraigned and
to be indicted and then to be accused and arrested
and tried and then falsely found guilty, but for a sinless Savior
to endure this. For a sinless Savior, a holy,
innocent Lamb of God, for Him to be arrested, for Him to be
falsely accused, for Him to stand before human authorities and
to be found guilty And to be tried and crucified is something that is just, for
us, incomprehensible. To be arrested, even in our own day, oftentimes
implies guilt, doesn’t it? from time to time they call it
the perp walk, right? Or the walk of shame, where someone
has been accused of a crime and they are arrested, and as they
walk out, if they’re provided a coat or a hat, they hide their
face in shame, right? And that’s essentially what we
have before us in John chapter 18, is Christ’s walk of shame. That’s what they thought. They
thought that they were showing up to do a takedown, an arrest
of a felon, arrest of a criminal so nefarious that they had to
bring out all the weapons. And here in this last little
section of John’s Gospel, we have the events of Calvary, we
have the events of Christ’s passion, the very hour for which Christ
had come. to earth, and we have God fulfilling
His plan, His great plan of redemption, but we also have guilty, vile,
sinful men at work, and we have both in concert. I would suggest
to you that never were Christ’s words recorded in Luke’s gospel,
chapter 17, verse 1, never were they more true than this striking
section of scripture. Luke 17.1 said this, Jesus said
this, it is inevitable that stumbling blocks should come, but woe to
him through whom they come. There you have the sovereignty
of God and the responsibility of man hand in hand. This was part of the predetermined
plan and foreknowledge of God, to quote Peter in the book of
Acts. This trial, this arrest, this crucifixion, all fit perfectly
within the plan of God. And yet, the men who arrested
Him the man who betrayed him, those who called for Christ’s
crucifixion, all stand fully guilty before Almighty God. Judas
and his co-conspirators, the religious elite, their law enforcement
detachment, the Romans, all of them are nonetheless guilty for
their part in this wicked deed. I want to take you to Romans
chapter 18, beginning in verse 1, where we began last week.
And then we took a brief excursion into the other Gospels, Matthew,
Mark, and Luke. Today we will use primarily John
chapter 18, but we will also have occasion to interact with
the other Gospels through this rich section of Scripture. John chapter 18 beginning in
verse 1. When Jesus had spoken these words
he went forth with his disciples over the ravine of the Kidron
where there was a garden in which he entered with his disciples. Now, Judas also, who was betraying
him, knew the place, for Jesus had often met there with his
disciples. Judas then, having received the
Roman cohort and officers from the chief priests and the Pharisees,
came there with lanterns and torches and weapons. So Jesus,
knowing all the things that were coming upon him, went forth and
said to them, whom do you seek? They answered him, Jesus, the
Nazarene. He said to them, I am he. And
Judas also, who was betraying him, was standing with them. So when he said to them, I am
he, they drew back and fell to the ground. Therefore, he again
said to them, whom do you seek? And they said, Jesus, the Nazarene. Jesus answered, I told you that
I am he. So if you seek me, let these
go their way to fulfill the word which he spoke. Of those whom
you have given me, I lost not one. Simon Peter then, having
a sword, drew it and struck the high priest’s slave and cut off
his right ear. And the slave’s name was Malchus. So Jesus said to Peter, put the
sword into the sheath. The cup which the father has
given me, shall I not drink it? So the Roman cohort and the commander
and the officers of the Jews arrested Jesus and bound him. It’s a shocking section of scripture.
I’ve entitled it, The Takedown, the so-called arrest of Jesus
because whereas these people, Judas included, thought that
they were going to sneak up and have a secret code and utilize
great forces in order to arrest Jesus, come to a man who was
more than willing to readily yield himself up. We have a Savior, first of all,
who was painfully troubled by disloyalty. As we come into this
section, we’ll see three features of Christ that I want you to
just meditate on this morning. We often will think of and mention
Christ and His cross. And we will think of it in those
terms of recognizing what Christ endured for us. But we don’t
often think of all that went into that. The walk of shame,
the arrest, the trial, the indignity of it all. We don’t often think
of those things as we ought. We have a Savior, first of all,
who is painfully troubled by disloyalty. And we established
the context for the arrest of Jesus in John 18, verse 2. But I want to go back to verse
one for just a second. We read John 18 one last week,
but we use that because at the end of John 18 one, there is
that interlude recorded by the Synoptic Gospels that covers
the prayers of Christ in the Garden of Gethsemane. And there
were multiple prayers. And we saw there that Jesus modeled
prayer for us. That there was to be a regularity
to our prayer. It was his custom to go here
to this place. It was his custom to pull away
and to be with his heavenly father. There was not only a regularity
to Christ’s prayer, there was an intentionality to it. I posed this question last week.
I didn’t wait for the answer because I know what the answer
is. Have you ever gone to a prayer meeting and you never really
get to pray? We have a tendency to talk all about the requests.
We want to solve them. We want to meditate on them.
We want to kind of bandy them about and discuss them and get
the details. For Christ, his whole purpose
was to go and to pray. It wasn’t to sit and talk. It
wasn’t to muse. It wasn’t to converse. It wasn’t
to fellowship with his friends. That was over and done with.
What he wanted most of all now was to pray. Not only is there
a regularity to Christ’s prayer, an intentionality to his prayer,
there is a yieldedness to prayer. Jesus said, not my will, but
thine be done. And finally, we saw that there
was a fervency to Christ’s prayer. All of that was important for
us to capture the full scene of this particular section of
Scripture. That all fits in between verses
one and two of John’s Gospel. But if you’re looking at John
18.1, it too is context for us. When Jesus had spoken these words,
he went forth with his disciples over the ravine of the Kidron,
where there was a garden in which he entered with his disciples. We already know that with John,
symbolism is heavy, and John is big into symbolism throughout
all of his writings. But here, the Kidron, which really
For most of us, it’s just a passing mention, a geographical note. But for John, I think it’s something
more. The Kidron, you tend to think
of a canyon as being carved by water and therefore a stream
or a river. The Kidron almost hardly ever
had any water in it. Only the heaviest of rains would
produce a very brief flash flood. And as a result, the Kidron was
It was a valley, it was a desert valley. It was an almost barren
wasteland. But at night, the Kidron, because
it was full of cedars, was pitch black. It was a dark valley through
which Christ, over which Christ passed. And it was the gloom
of the ravine that John seems to want us to capture. as Christ
goes to what, from a human standpoint,
would be gloom itself. Verse 2. Now Judas also, who
was betraying Him, he’s in the very act. Jesus had already told
him, what you do, do quickly. He’s in the very act of betraying
Christ. He knew the place. for Jesus
had often met there with his disciples. We learned that last
week from Luke’s gospel. Luke says that he proceeded as
was his custom to the Mount of Olives. It was just the most
natural place of all to finish his ministry because he’d spent
so much time with his disciples there in the Garden of Gethsemane. And I take it to mean that they
would go there and they would have retreats. They would get
there and they would have discipleship and Jesus would teach them and
talk with them and encourage them and pray with them. Judas knew the place. And it’s noteworthy that if Jesus
wanted to hide, he wouldn’t go into the glades, the olive groves,
there on this mountain. In fact, by going there, he was
setting up Judas. He was setting up himself. He
knew that Judas knew exactly where to find him. He wasn’t
attempting to escape. He wasn’t attempting to hide,
because if he was, this is the last place that he would go. Jesus had told him in John 13,
what you do, do quickly. And he proceeded that very night
to do exactly what was his plan all along. And while Jesus taught,
remember, taught and comforted and prayed for his remaining
apostles, the 11, in John chapters 14 through 17, while Jesus is
doing that, Judas is selling his soul and busy gathering this
horde. But there’s something incredibly
sad in these words that Judas knew the place because Jesus
had often met there with his disciples. Most of us as believers
have been on Christian retreats. We’ve been away to conferences. At a minimum, we pulled aside
for a special occasion of prayer. And that’s where this place was
for Jesus and his apostles. This was their place. This was
their place of comfort and solace and encouragement, retreat. And there had to be an abundance
of just incredible memories as men dealt with sin, and as they
interfaced with the Savior Himself. Incredible times, special memories
with their Savior. But not even those memories would
give Judas pause. And he shows an utter disregard
for those fond memories of times spent here with Jesus. This is
an opportunity. And for Judas, it’s an opportunity
that must be seized. It’s the best chance of success
in Judas’s mind and nothing more. And so it is in this context
that Jesus must have looked up and noticed the approaching crowd,
which Matthew, Mark, and Luke just very graphically call a
multitude, a crowd, a horde of people coming. Lanterns, torches
through the dark night. Look at verse three. Judas then,
having received the Roman cohort and the officers from the chief
priests and the Pharisees, came there with lanterns and torches
and weapons. John gives us detail here that
none of the other gospel writers provide. They tell us simply
that a crowd came John writes that the crowd consisted of a
Roman cohort of officers, Roman cohort, officers from the chief
priests and the Pharisees. And several times in this section,
in John chapter 18, John will utilize this literary device
that just echoes redundancy. excess I mean read it look at
verse 3 Judas then having received the Roman cohort and officers
from the chief priests and the Pharisees came there with lanterns
and torches weapons look at verse 12 the Roman cohort and the commander
and the officers of the Jews there’s this redundancy This
wasn’t a mob, this was an official delegation. This was the highest
possible authority for the Jews and their law enforcement wing,
and the highest local law enforcement authority for the Romans. In
today’s legal terms, we would say that they were serving an
arrest warrant. This is serious business. They
think, this is a felony stop, this is a felony takedown. And
in fact, verse 12 tells us that there was yet another individual
present. Verse 12 says the commander was
there. And this would be equivalent
to our modern day police sergeant or captain. who when the call
gets very serious, perhaps there’s some physical violence or perhaps
there’s an officer involved shooting, then the sergeant rolls because
he’s got to be on hand for the big cases. This is a trained, seasoned professional
who would oversee the entire operation. Nothing must go wrong. Only Mark further describes the
weapons that are just mentioned by John. Mark tells us that they
carried swords and clubs, swords and clubs, to arrest this hardened
criminal, this felony takedown, to execute this arrest warrant
on a dangerous offender. That’s the image that we have.
The cohort would be a delegation of soldiers that were housed
near the temple in case the Jews got out of hand, the Roman powers
wanted to be able to subdue those things very quickly. And so they
housed soldiers right there to accomplish that very end. Now
a literal cohort of Roman soldiers was about 600 to 1,000 men. We’re not suggesting for a moment
that all 600 or 1,000 men went on this little journey to arrest
Christ. Probably a much smaller detachment
could be referred to as a cohort. And so in that sense, probably
several dozen men, even still. The officers from the chief priests
referred to the temple guards, and these two had the authority
to be armed. but would stand down in the presence
of Roman guards if there was an uprising. And the Pharisees,
we know them all too well. In the case of the soldiers,
and only the soldiers, it’s likely that some of them were somewhat
innocent in a sense in this matter. They were literally just doing
their jobs, right? They were soldiers, perhaps they
were even mercenaries. They were in it. It was a job
to them. They were in it for a secular
rather and cruel Roman army. But with regard to the particulars
of this particular case, with regard to the accused, the Lord
Jesus Christ, they had no specific issue. They just showed up to
do their job They were likely roused in the night to go and
serve a warrant, to arrest a criminal. And the absurdity of it all is
that all of this, the Roman cohort, the Jewish military wing, the
Pharisees themselves, even a commander in their midst, all of this for
Jesus, who would have yielded himself to the meekest In fact, you remember the little
slave girl that confronted Peter by the fire? You were one of
them, weren’t you? Jesus would have submitted even
to this little slave girl. Time to go, Jesus. Yes, child. That’s our Savior. Jesus would
have submitted to anyone. They didn’t need a horde. They
didn’t need a crowd of soldiers. They didn’t need weaponry. But not so with Judas, not so
with the officers, not so with the chief priests, not so with
the Pharisees. They had long wanted Jesus dead,
and this group represents the engine of the machinery. This
is the motivational group. They want him dead. And astoundingly,
all three of the synoptic writers, Matthew, Mark, and Luke, add
this shocking fact. That Judas was one of the 12. And since all three of them say
it, I’ll say it three different ways. He was one of the 12. He
was one of the 12. He was one of the 12. What a favored position
Judas had. And what a shock to his friends
to now see him. See him try to blend in with
these authorities and these law enforcement officials who are
now his new friends. And what a contrast. Because
the last time they saw Judas, Jesus Christ was washing his
feet. It’s fascinating how differently,
but consistently, the gospel writers describe this situation. Matthew and Mark both say that
Judas came accompanied by a crowd. But Luke says, and it’s noteworthy,
that a crowd came Judas preceding them. Can you just picture the
scene in the dark night, one figure, one solitary figure out
in front of all the rest to lead them, to lead this band to the
criminal? Either way you look at it, both
Judas and the crowd are culpable. Both the crowd and Judas are
complicitous in this affair. John interestingly records the
scene with vivid and unique detail. Look at verse four of John 18. Verse four, if you’re using your
little booklets, it’s right at the bottom of that first page.
So Jesus, knowing all the things that were coming upon him, went
forth and said to them, whom do you seek? They didn’t have
to chase him through the orchard. They didn’t have to go one by
one and make them produce identification and finally come to the one,
oh, you’re Jesus. Jesus offered himself up. They didn’t have to do a sneak
attack. They didn’t even need Judas. They didn’t have to pull
off a sting. They didn’t have to do a roadblock
or a dragnet. All they had to do is walk up
to him. Jesus knows that this is coming. And John records that
he spoke first. Who are you looking for? They answered him, Jesus the
Nazarene, a lowly, derogatory, coarse description of Christ,
tying him to this pitiful little city of Nazareth. And without
hesitation, he said to them, I am he. And Judas also, who was betraying
him, was standing with them. What shocking words. That Judas,
one of the twelve, had now aligned himself with these cruel, heathen soldiers, the Jews who hated
Christ and their military wing. Look at verse six. What a fascinating
scene this is. And only John captures this particular
scene. Verse six, so when he said to
them, I am he, they drew back and fell to the ground. Now you
actually had some, I suppose, in an abundance of graciousness,
I can call them commentators, but I had them, I watched them
wrestle with this whole thing that, in the dark of night they
must have tripped. All 300 of them? Or however many
there were? That it was like dominoes. They were crowded so closely
that as one fainted, swooned because of the lengthy climb,
he fell backwards and like a set of dominoes toppled them all.
What absurdity. Why even write that book? The whole thing is captured only
by John, who has introduced Christ over and over again in his gospel
as the great I am. And as soon as Jesus Christ said
those words, these men were knocked down by the very voice of God. This is God incarnate, and these
words, the I am, to Jewish words were equivalent to the name Jehovah.
Jesus knew what he was saying because he is the great I am.
And John has introduced him as such from the very start. This
is the name that God gave himself when Moses inquired, who should
I say sent me? Remember Exodus 3? This claim to those ears who
heard it that night was utterly astounding. And it was a supernatural
event that took place. When Jesus called himself the
I am, it was nothing new. John 6.35, I am the bread of
life. John 8.12, I am the light of the world. Truly, truly, I say to you, before
Abraham was born, I am, John 8, 58. John 10, 7, I am the door
of the sheep. John 10, 11, I am the good shepherd. John 11, 25,
I am the resurrection and the life. John 13, 19, so that you
might believe that I am He. John 14.6, I am the way and the
truth and the life. No one comes to the Father but
through me. John 15.1, I am the true vine. Jesus wasn’t just identifying
himself for their arrest. He was telling them who he was. And he was God incarnate. And
at the mere sound of those words, mere men fell backwards, stunned. as one described it, involuntary
and supernatural. Now, if there was ever a time
to make a break, here’s your opportunity, right? I mean, think
of it. Picture it in your mind. It’s
dark. I don’t know what happens to fire when it falls over backwards,
but it probably isn’t a good thing in a crowd. swords, clubs, all flailing about,
this bumbling mass of humanity, all clamoring, all flailing,
all rolling around in the dirt and the dark, and Jesus just
stands there. He will not run. He’s already
identified himself. He’s already yielded himself
to the Father’s will. He came for this hour, verse
seven. Therefore, again, he asked them,
and you almost, I do believe that there is such a thing as
divine humor, and here it is. You know, these guys are all
getting up, maybe relighting their torches, arguing over whose
sword has who. You know, they’re going through
this thing. You can picture it, it’s almost
comical. And Jesus just returns to the question. Verse seven,
therefore, again, he asked them, whom do you seek? Who is it you
are looking for again? They said, Jesus the Nazarene.
And you know, they’re just bracing themselves for his answer, because
if he says this, I am again. We’re all going over backwards
again. And Jesus doesn’t want to disappoint them. They’ve come
out with specific purposes in mind. They’re bumbling and stumbling
notwithstanding. Jesus asks them again. And Matthew
records this little tidbit. You can just hear this weasel
of a man concocting this plan on the spot just before he, now
when we get there, here’s what I’m gonna do. Whoever I kiss,
he’s the one, seize him. Do you see how human that is?
Do you see how base that is? Do you see how ridiculous that
is? Judas wants his money. He’s gotta
be involved here, he’s gotta earn it, he’s gotta put his plan
into action, and he’s gotta have a giveaway, he’s gotta have a
sign, or else he’s useless. And his money is gonna go unearned.
But I want you to notice something else about this section of Scripture. Judas commands them. You get
that? You talk about no honor among
thieves. Here’s Judas, who they know is a conspirator against
his so-called friend. He’s willing to betray him, but
they’re gonna take his word of honor, and he commands them. He is the one. Seize him. Arrest
him on the spot. Judas dictates to these men,
Roman soldiers, Jewish temple guards, even the Pharisees themselves,
he tells them what to do. And so we have to note their
blinding hatred of Christ in their willingness to take orders
from this treacherous man. Mark adds an additional command.
Judas wasn’t done. He’s rather settling into this
position of being boss of this whole horde. He’s running the
show. Not only sees him, but Mark says,
and lead him away under guard. Whatever you do, don’t let him
escape. Luke, at the end of verse 47, by the stunning account that
he provides, says that Judas approached Jesus to kiss him. The other synoptics record a
verbal greeting, we’ll see that in a moment, but Luke is focused
completely on the non-verbal, Judas’s actions. I take it that
Luke is just painting the scene of Judas advancing towards Christ
Did he throw his arms open wide? Did he pucker up? Whatever he
did, it was a ruse. It was deceitful. It was intended
as an identifying sign and nothing more. There was no sincerity
in it at all. No affection, no genuineness. And this kiss of all things,
The kiss was a usual, it was a very typical form of greeting
in the East. It was used between a host and
his guests, often between a teacher and his disciples. Christians
eventually would go on to employ this greeting, at least for a
time. We’ve since set it aside somewhat. A kiss on the hand
was very typical. But the word here is compound.
It’s a compound form of the word, kata phileo. Phileo, you know,
means love, but it can also be used to express the show of affection,
an embrace, a hug, a kiss. But kata phileo would be intensified. This was an intentional kiss.
May I describe it for you? Turn to Luke. We have a second.
Turn to Luke’s gospel, chapter seven. You know this scene, and it would
be enough if I just told you, but since we have our Bibles
in our lap, let’s just turn. Chapter seven, verses 45. This
is a sinful woman worshiping Jesus Christ, wiping his feet
with perfume and her hair, and she’s criticized for it. Verse
45, you gave me no kiss, but she, since the time I came in,
has not ceased to kiss my feet. And then he goes on to describe
this enthusiastic worship by this forgiven woman. Same word. Turn to Luke chapter 15, and
you know this story. Lost sheep, lost coin, lost son. This is the story of the prodigal
son. This is the story of the son
returning, and we catch a glimpse of the greeting of the prodigal
son’s father. Verse 20. So he got up and came
to his father, but while he was still a long way off, his father
saw him and felt compassion for him and ran and embraced him
and kissed him. Same word. Back, if you would,
to John 18. It’s almost that he was overacting,
that this was enthusiastic, so enthusiastic, effusively he went
to his master to kiss him. It was an indication of friendship. It was an indication of warmth
and affection. But to use such a friendly greeting
as an act of betrayal just marked Judas’s treachery. One pastor said that throughout
Christian history, this has been a shocking fact, nothing he says
had been told of Judas has so excited the horror of Christendom
as the incident of this demonstrative and atrociously treacherous kiss. As I told you a moment ago, the
other gospel writers capture verbal treachery Matthew’s gospel
says that Judas called out, Hail, Rabbi! Hi, teacher. Older versions actually
say that Judas used a double greeting here, Rabbi, Rabbi,
which would emphasize this greeting. It’s enough to know that Judas
greeted the Lord with the familiar and intimate greeting, Rabbi,
teacher. J.C. Ryle said of this behavior,
the worst and most wicked acts may be done under a show of love
to Christ to injure the cause of Christ under any circumstances
that are a great sin, but to injure it while we pretend to
show kindness is utterly sinful. This was treachery on Judas’s
part. Luke’s Gospel alone recounts the Lord’s displeasure with this
scene, with Judas’ hypocritical treachery. Luke’s Gospel 22-48
says that Jesus said, Judas, are you betraying the Son of
Man with a kiss? Really, Judas? Is this really
what we’re going to stoop to? It’s not that Jesus didn’t know.
He wanted Judas to know. Remember who I am? Remember your,
what should be natural affection for me? Are you really going
to betray me? And of all things, betray me
with a kiss? But it was so. And Jesus doesn’t
ask him, why are you betraying me? And in contrast, Matthew records
Jesus as almost Matter of fact about this whole thing about
Judas’s misdeed, Matthew 26 verse 50, Jesus said to him, friend,
do what you’ve come for. Cut the nonsense. Stop with the
hypocrisy. Identify me to your new friends. What a twist. What a sad twist
that Judas is now willing to betray the Lord himself. with
a kiss and to call him, Jesus calls him friend. When he was
anything but. We’ll come back to John 18 next
time. We have a savior who has suffered
greatly for us. Not only did he suffer this indignified
arrest and this ridiculous trial, But he suffered the betrayal
of a friend. And that’s one of the most painful
things that people ever endure, isn’t it? Jesus was very familiar
with these. Jesus was familiar with this
from eternity past. Jesus knew exactly what he was
getting into when he came. He knew that there would be a
betrayer. He knew that there would be a
Roman army stacked up against him. He knew because he knew from
eternity past, but Isaiah in time put it like this. Isaiah 53.3, he was despised
and forsaken of men. A man of sorrows and acquainted
with grief and like one from whom men hide their face. He was despised and we did not
esteem him. Friends, that is Isaiah speaking
700 years before Christ. And he’s speaking of those looking
forward who would reject Christ. And we know that to be true.
But Jesus wasn’t rejected by all. Jesus wasn’t despised by
all. He wasn’t forsaken by all. The
greater part of the Jewish nation would reject him. but throughout
history and down to our day, people have embraced Christ for
exactly who He is. He’s the Savior of the world. Would you bow your hearts before
Him? Our merciful King, Lord, we know, we know of the
story of the cross, what you have endured for us, but to know
the depth of it, To know the heartbreak of the betrayal of
a friend, one of your disciples, one whose feet you washed, one
who loved you, supposedly, to know the breach of that friendship
and all that went into it is utterly heartbreaking to us,
Lord. To realize what you endured for
us at the hands of sinful men. Father,
if there are any here who do not know the Lord Jesus Christ,
this is the Savior. This is what the Savior was willing
to do and to be and to put up with and to endure and to experience
so that He could pay for our sin. How can we not yield to Him in
faith? How can we not turn to Him and
fall on our faces and worship Him as God incarnate? Lord God, we pray, have Your
way with everyone who does not know the Lord Jesus Christ. Lord, for those of us who do
know Him, may this stir our hearts to greater service, to a greater
love and affection for Jesus Christ, our Savior. willing to
endure even this great indignity so that he could pay for my sin. Lord God, we thank you and praise
you. It’s in Jesus’ name that we pray. Amen.