The End of Money Love – Part 2

I would even say a shocking passage
when we come to the parable there beginning in verse 19. Because
you have this interplay of essentially someone in hell. Interacting with those in heaven,
at least with Abraham and the content, the whole image, the
whole idea of it is just it’s shocking to our senses. And we
return to it this morning. When we consider the context
of this passage, if you remember back, looking at chapter 15,
the wrong attitudes towards people there was what was in focus. Jesus was challenging the Pharisees
and they’re placing a greater emphasis on the care of coins
and beasts than on people. They were criticizing Christ
for fellowshipping with tax gatherers and sinners. And his response
was the parables of both the lost
coin and the lost sheep and ultimately followed by the parable of the
lost son. Well, if that was the focus in
chapter 15, the mistreatment of people, And then we have this mistreatment
of material things as began in chapter 16. What you have here
in this parable, this section beginning in verse 14 to 31 is
a mistreatment of both. It’s a mistreatment of people
in the mistreatment of wealth. And it describes the terrible.
The dreadful result. Of the wicked handling of both
wealth and people. Jesus had challenged them in
chapter 16, verse 9, to make friends for themselves by means
of the wealth of unrighteousness. He didn’t intend there, as we
looked and saw, He didn’t intend there for us to use improper
methods or even improper motives for making friends. He didn’t
talk us into manipulation or bribery or those kinds of things
with earthly money. He just said there, essentially,
make use of the opportunities, the God-given opportunities that
you have. Verse 10 summarizes it. He who
is faithful in a very little thing is faithful also in much. And the very little thing in
context is money. It’s clearly what it was. And he who is unrighteous in
a very little thing is also unrighteous in much. But I want to pick back up and
I want to give you the immediate context of this passage by going
back to verse 14, we’ll read it in its entirety through verse
31 so that you can see what was immediately in focus was the
Pharisees reaction to this kind of teaching. They didn’t like
it. They didn’t like being challenged
to faithfulness with earthly resources. Money. Look at verse
14, if you would. Now, the Pharisees, who were
lovers of money, were listening to all these things and were
scoffing at him. And he said to them, you are
those who justify yourselves in the sight of men. But God
knows your hearts. For that which is highly esteemed
among men is detestable in the sight of God. The law and the
prophets were proclaimed until John. And since that time, the
gospel of the kingdom has been preached and everyone is forcing
his way into it. But it is easier for heaven and
earth to pass away than for one stroke of the letter to fail.
Everyone who divorces his wife and marries another commits adultery.
And he who marries one who is divorced from a husband commits
adultery. Now there was a rich man and
he habitually dressed in purple and fine linen, joyously living
in splendor every day. And a poor man named Lazarus
was laid at his gate, covered with sores, longing to be fed
with the crumbs which were falling from the rich man’s table. Besides,
even the dogs were coming and licking his sores. Now the poor
man died and was carried away by the angels to Abraham’s bosom.
And the rich man also died and was buried in Hades. He lifted up his eyes, being
in torment and saw Abraham far away and Lazarus in his bosom. And he cried out and said, Father
Abraham, have mercy on me and send Lazarus so that he may dip
the tip of his finger in water and cool off my tongue. For I
am in agony in this place. But Abraham said, child, remember
that during your life you received your good things and likewise
Lazarus bad things. But now he is being comforted
here and you are in agony. And besides all this, between
us and you, there is a great chasm fixed so that those who
wish to come over from here to you will not be able and that
none may cross over from there to us. And he said, I beg you
and I beg you, Father, that you send into my father’s house,
for I have five brothers, in order that he may warn them,
so that they will not also come to this place of torment. But
Abraham said, They have Moses and the prophets. Let them hear
them. But he said, No, Father Abraham,
but if someone goes to them from the dead, they will repent. But
he said to him, If they do not listen to Moses and the prophets,
They will not be persuaded even if someone rises from the dead. We began to look last week at
the end of money love. What is the ultimate end for
those who love money? Jesus has in focus the Pharisees,
but it certainly goes beyond just that religious class. What
we want to look and consider this morning continuing are those
additional features of the culmination of the life of a lover of money.
Now, I presented to you the context and I took us back to verse 14
for doing so. And I want to go back there just
for a moment so that I can preach the rest of the notes from last
week before we press on. In verse 14, it says, now the
Pharisees who were lovers of money, there is perhaps in all
this passage, No more important little clause in setting the
context than that one, who were lovers of money, were listening
to all these things and were scoffing at him. They had to
scoff because Jesus was addressing their sin. They couldn’t ignore
it no longer. They knew that he was talking
about them. They knew that he was challenging their most pet
and precious sin and indulgence. The love of money. Paul had warned about the love
of money, not only in 2nd Timothy, as we saw last week, but also
in 1st Timothy 6.10. He warned there that the love
of money is a root of all sorts of evil. It’s a root. And a lot of times the love of
money is undetectable until you begin to see the fruit of that
plant. The love of money is a root of
all sorts of evil, and some by longing for it have wandered
away from the faith and pierced themselves with many a grief. What is the fruit of covetousness?
What is the fruit of this longing for money? Paul says in the passage
that it’s heartache and strife. The passage just preceding that,
1st Timothy 6.10 says this. Those who want to get rich fall
into temptation and a snare and many foolish and harmful desires
which plunge men into ruin and destruction. He’s not talking
about a bad business deal. He’s not talking about lost resources
in an investment scheme. He’s talking about eternal perpetual
ruin. One Puritan commenting on that
particular section said this, such persons get into a perilous
and what usually becomes a downward and ruinous course. They first
fall into temptation and not only temptation, but a snare.
Their haste to be rich involves them in entanglements through
which they find it impossible to work their way through with
good conscience. Then, as riches grow and carnal desires and appetites
to which these minister grow, they fall into many foolish and
hurtful lusts, indulge in pleasure, pleasures and gratifications,
which are themselves unreasonable. and in their effects deteriorate
the moral well-being of the soul.” You say, wow, that’s a mouthful. Can that really be said of the
Pharisees? In your mind’s eye, let me take
you on a tour of the Pharisees and the downward spiral that
they were engaged in because of how they handled money. In
Matthew 6. In Matthew 6, in your mind’s
eye, where Jesus gives that intense
and thorough teaching on money, all brought on by the Pharisees
pretentiousness. They wanted to be seen in their
giving. They wanted to be seen in their praying. They wanted
everybody to see them serving and doing pretentious. Pretentiousness is a great sin
before God. That’s part of the downward spiral.
One of the most striking passages in Scripture. is when Jesus goes
into essentially the temple. And he finds money changers,
part of the pharisaic system in this money making scheme and
changing money there in the temple. And in Matthew, chapter one,
it records one of the most dramatic events in all the Gospels. Jesus
entered the temple and drove out all those who were buying
and selling in the temple, overturned the tables of the money changers
and the seats who were selling doves. And he said to them, it
is written, my house shall be called a house of prayer, but
you are making it a robber’s den. He calls them thieves. Thieves. Not only were they robbers, Matthew
chapter 15 records that they were stingy. and stingy of such
a kind that is almost inconceivable. Listen to this one. Matthew chapter
15, verse one. Some Pharisees and scribes came
to Jesus from Jerusalem. Why do your disciples break the
tradition of the elders? For they do not wash their hands
when they eat bread. That was their big focus. Focus
of the day. Let’s pick on Jesus because they
didn’t use soap before lunch. And he answered them, He said,
why do you yourselves transgress the commandment of God for the
sake of your tradition? What’s worse? For God said, honor
your father and mother. And he begins to go to the core
of their sin on this issue. Honor your father and mother,
and in the most practical terms, he says that should include a
loving care of them, especially in their advanced years. For God said, honor your father
and mother. And he who speaks evil of father
or mother is to be put to death. But you say whoever says to his
father or mother, whatever I have that would help you has been
given to God. Do you hear the piety, the false piety in that? Oh, dad, I can’t help you today.
I gave it church already. That’s essentially what Jesus
is challenging them. You talk about being on the downward
spiral their way down. They’re way down in that spiral. When we say that
they loved money, what Jesus is saying isn’t just that they
loved money, but they loved money more than people. Comparatively,
they loved their money and they hated people. Even here, their
own parents said they were robbers. Jesus
also calls them thieves. Luke 11. The Lord said to them,
now you Pharisees clean out the outside of the cup and of the
platter. But inside of you, you are full
of robbery and wickedness. They were always on the take.
That’s how much they loved money. Everywhere they went, they were
looking to gain more. They were thieves of the worst
kind, not only their own family. but among the weakest members
of society. Luke chapter 20 records that
while all the people were listening, he said to the disciples, beware
of the scribes who like to walk around in long robes and love
respectful greetings in the marketplaces and chief seats in the synagogues
and places of honor at banquets who devour widows’ houses. That special class of people
that was protected by God Himself, as the Old Testament so often
advanced, the widows, those who were so often left with almost
nothing. And the Pharisees and scribes
would come and take their last two cents. You devour a widow’s
houses and for appearance sake, offer long prayers. These will
receive the greater condemnation. That’s what led them to one of
the other sins, a critical spirit. Jesus was requested to dine at
one of the Pharisees’ houses and in comes a sinful woman.
And as part of her active worship, she breaks a very costly vial
of perfume and pours it on Jesus’ feet and begins in worship to
wipe His feet with her hair. You and I don’t know worship
like that at all. We find it embarrassing in a
restaurant to bow our head and here is this woman prostrate
before Christ, wiping his feet with her hair. And what did this produce from
the Pharisees? Criticism. Couldn’t that money
have been used for better purposes, Jesus? Couldn’t we have taken
that and use it for the poor? We’ve just seen in Luke 15 how
they love their livestock more than people. An ox, if it fell
into a ditch, wouldn’t an ox be rescued? Absolutely. They
loved money more than the poor widow who put in her last two
cents into the coffer while the rich made great big show of everything
that they were putting in, which amounted to very little. in relative terms to what the
woman put in. These were the kinds of things.
These are the kinds of tangible, concrete things that stand for
the love of money that Jesus is speaking about. And then we
begin to see how accurate Jesus is. They loved money. They were
lovers of money. No wonder they were critical
of Jesus for hanging around with tax gatherers who would take
their precious money These were stingy, bribing, greedy men. And Jesus says of them, now the
Pharisees who were lovers of money were listening to all these
things and were scoffing Him. They had to scoff because it’s
their sin that’s in focus at this occasion. If you would,
in order to get back on track, skip down to verse 19. We want to review just in cursory
fashion some of the details of this parable. We’re in verse
19, it says, Now there was a rich man and he habitually dressed
in purple and fine linen, joyously living in splendor every day.
Jesus is painting this picture. We saw it last week. Here’s this
wealthy man dressed in very expensive clothing, purple, a dye that
was very costly and time consuming to extract. fine linen, the most
costly garments that a man could wear, perhaps describing a king.
But we’re not told. We’re just told that he’s very,
very wealthy. And that’s what’s in focus, not
his position, but the means that he has at his disposal. I just remind you of J.C. Ryle’s
comment here that we’re not told that the rich man was an open
breaker of any one of the Ten Commandments. It’s not said that
he was an idolater, a blasphemer, a murderer, adulterer, a thief,
but that he was one who lived only for himself. We don’t see
it yet. And there is no sin in him being
merely rich. We addressed that last week as
well. You don’t really begin to see his sin until you meet
the next person in the story, and that’s Lazarus. Verse 20
introduces us to him. And a poor man named Lazarus
was laid at his gate. We don’t know the nature of Lazarus’
illness. We don’t know if he was crippled
from birth. We do know that somebody, perhaps a friend, picked him
up and laid him at the rich man’s gate in hopes that The mere sight
of this man and his wretched condition would prompt the rich
man to respond and give to him what he needed. Look at the condition of this
poor man, it says that he was covered with sores. Perhaps a
leper. We don’t have enough data to
know. All we know that he’s crippled. He’s got these sores. He’s starving
to death nearly, longing to be fed with the crumbs that were
falling from the rich man’s table. We don’t know exactly how this
thing played out, but the imagery is there for you. The poor man
can picture the rich man dining at his table and you see the
crumbs and food falling from the rich man’s mouth. On to the
floor. A snack for the dogs and speaking
of dogs, the story gets worse when it presents just the depth
that this poor man is in. The depth of his condition, besides
even the dogs were coming and licking his sores. This isn’t
an act of kindness by the dogs. Poor Lazarus was probably repulsed
by it himself, sickened at the very thought And so, first and foremost, we
saw last week that when it comes to money, love, it is first and
foremost callous. It is callous. This rich man
had the means. He had the means to buy the finest
garments in the land. And when it says he’s a rich
man in that context, it means that he was filthy, dirty rich. He had more than enough resources
to minister to this man and he didn’t. He wouldn’t. He was callous, heartless, hard
hearted. That’s the main point of the
whole parable. That the rich man is so sunk in selfishness
and this worldly minded attitude that he let the opportunity go
by time after time. Every time he walked in or out
of his gate, he saw this man lying there. He had to. Even
if he wouldn’t focus his eyes directly on him, he couldn’t
help but know he was there out of the corner of his eye. You’ve
done it. We’ve done it. We come to the
intersection. There’s the guy with the sign. And you just say,
if I just don’t look at him, he’s not going to approach our
car. And this rich man did it time and time again. Time and
time again. He walked past this poor beggar. And he remains hard hearted and
callous to his needs. But as we saw, not only not only
is money love callous, it’s costly. Watch what happens beginning
in verse 22. Now, the poor man died and was carried away by
the angels to Abraham’s bosom. And the rich man also died and
was buried. You have such a contrast here.
I could probably I’m sure I don’t get any argument here that I
could preach an entire sermon just on this one verse. Because
you have, on the one hand, this poor man who died and the rich
man who also died, but then you have this series of contrasts. It just says that the rich man
was buried. But he was given this proper burial and in no
doubt implies that. This pomp, this great, you know,
morning, probably awake in his honor and food and professional
mourners and people gathering in the streets and this big,
long, drawn out thing. Doesn’t say anything about the
poor man’s burial, doesn’t say anything about his situation
at all. It just says he died. I mean,
how blunt can it be? And it’s very possible, depending
on his disease, depending on his status, depending on his
national race. He was probably thrown in the
town dump, Gehenna, thrown in there to be burned with all the
rest of the rubbish. But if the townspeople didn’t
come out for his service, note who does. We saw it last week. The poor man died and was carried
away by the angels to Abraham’s bosom. The very attendants of
God’s throne room came and picked the man in his soul up and carried
him to Abraham’s bosom. What an escort. What a transport
that must have been for this poor man who in life had nothing
and now has a heavenly escort to Abraham’s bosom. We looked
at it last week. It just is a term, a very common
term to the Jews, meaning a state of blessedness. That place akin
to what John experienced, resting on Christ’s chest, sitting there
at the original Lord’s table. It’s a place of rest and safety.
It’s a place of eternity in heaven. Abraham was the father of the
faithful and to be with him implied eternal happiness. Eternal happiness. But note, I said that this was
a costly thing because the rich man didn’t have such an experience.
He wasn’t met by heavenly attendance. He wasn’t carried anywhere by
the angels. It says that he had a proper burial, though. That’s
all that it says. Look at verse 23. In Hades, he
lifted up his eyes being in torment and he saw Abraham far away and
Lazarus in his bosom and he cried out, Father Abraham, have mercy
on me. Send Lazarus so that he may dip
the tip of his finger in water and cool off my tongue, for I
am in agony in this flame. Hades is an interesting word.
It’s not used a whole lot in the New Testament and not often
in the sense of hell as we know it. In fact, it’s really akin
to the Jewish word or the Hebrew word Sheol, the grave, meaning
merely the afterlife in general. It doesn’t necessarily speak
of hell. But in the context, when you
begin to take in all the data, that this passage gives you,
it is hell. Sheol for this man is hell. Hades for this man, the afterlife
for this man is hell. Look at the data that is there
for us. First of all, he says he lifted
up his eyes. He’s, as we like to say, down
there. He’s down there up and he lifts
up his eyes. Note also that he’s in torment.
This is not a place of bliss. This is not paradise. This isn’t
even a neutral way station where people might go, as some might
say, purgatory. This isn’t a happy waiting place
until your beloved ones give enough money and pray you out
of this place. It’s not the place. It’s a place
of torment. It’s a place where mercy is lacking. Note that that is his first request. Have mercy on me. This is a place
where God’s mercy is totally abject. It’s totally absent.
The man is in absolute dire need of God’s mercy here, and he does
not have it. Note the thirst. So often we
know of hell to be a hot and dusty and just a dreadful place. And here,
it’s this thirst for which he longs for a single drop of water. No more than would cling to your
finger if you dipped it in a glass of water. That’s what he longs
for. A single drip of water. How bad could it be? How bad could it be? He’s there
forever. This is no purgatory, as I said.
He says, Lazarus, pardon me, Abraham goes on to speak of a
chasm that is fixed. Come to that in a moment. But note. Note where the man is, he’s in
Hades lifting up his eyes, being in torment. There’s a cost. There’s a cost at stake. for
how we use our money. That doesn’t mean that merely
in the misuse of wealth we are sent to hell, but it is a great
indicator of our heart. It’s a great indicator of the
state of our spirituality. It’s exactly what the book of
James promotes. Be at peace, be warmed, be filled
when you have the means to meet the needs. And he didn’t. But there’s a third. There’s
a third lesson observed from this, and I want to go back here
to verse twenty three fourth. In the final analysis, money
love is not only callous and costly. Thirdly, it is confirming. You never have God in heaven
looking down and going, oh man, I messed up on that one. Because
what you see in this rich man is exactly how he was in life.
His heart isn’t changed one iota. Don’t be taken in with his pleas.
He’s there because he deserves to be there. And we have the
confirmation from his own mouth. Look at verse 24. He cried out
and said, Father Abraham, have mercy on me. You say, well, that’s
a good prayer. It’s a good start. He’s recognizing his need of
mercy. Yes. Listen to the next two words.
And send Lazarus. Lazarus is still to him nothing
more than a servant. Nothing more than a helper to
his own end. Note the definitive arrogance
of this rich man who still maintains his elitist attitude by insisting
that Lazarus serve him. It’s astounding. The rich man’s
character hasn’t changed a bit, not a bit. He still views Lazarus
as his servant, and he’s not a bit ashamed to ask for favor
from him. I return to the quote that I gave
you last week, and it’s a dreadful thought. We’re taught here that
it will be a great part of the misery of the damned. To understand
those to be in a state of happiness whom they in this life have scorned,
despised, and abused. He couldn’t help noticing. And
it would be part of eternity in hell to recollect all sin. To remember all those that went
unattended by kindness. All those whom they spurned.
All the kindnesses that they overlooked. Go to verse 25 for Abraham’s
answer. Abraham answered and said, child,
remember that during your life you received your good things
and likewise Lazarus bad things. But now he’s being comforted
here and you are in agony. And besides all this. In addition
to all this dreadful. Occurrence in your life between
us and you, there is a great chasm fixed. So that those who
wish to come over from here to you will not be able and that
none may be able to cross over from there to us. This is no
purgatory. As one church has taught for
thousands of years, this is no purgatory, there is no such thing. There is no praying out a saint
out of purgatory, there is no praying out an individual, a
family member, however beloved. However intense you pray, however
much money you give to any church, there is no removing. That great
barrier that is a chasm. What it speaks of there, the
original word meant a yawning, right? That’s what the original
word meant, and you’ve even heard the word used of a yawning chasm. I’ve seen I’ve seen the great
chasm In the southwest, the Grand Canyon. And essentially, the
image here is Abraham says, if you can lead from this edge to
that edge, come on over. But in essence, what Abraham
says, it’s impossible, it’s absolutely impossible. What a graphic representation,
what an unforgettable image of the irreversibility of a person’s
lot after death. And in our case, how how eager
we should be in this life to proclaim Christ. It’s irreversible,
people. But there’s a fourth lesson that
we learn and we’ll close with this. Not only. In the final analysis is money
love callous. And it’s costly, as we’ve seen,
and it’s confirming, he thinks, that Lazarus is no more than
a slave to him. It is corrupting. And it’s corrupting
in the mind. It’s corrupting in the heart.
It warps your view of God. Watch what happens. And he said,
then I beg you, Father, that you send him. Still has this
attitude. The boy, Lazarus, to go do my
bidding, send him to my father’s house, five brothers, in order
that he may warn them so they will not also come to this place
of torment. Say, well, see right there, right
there, the man’s heart is turned and I don’t think so. I’d argue
the point, I don’t think I don’t think he’s evangelical minded.
I don’t think that he really I still don’t think that he gets
it. There isn’t a beginning of regeneration
here in this man’s heart. It’s a bitter reproach against
God. He doesn’t feel like he had enough
data. You didn’t give me enough information. You didn’t give me enough signs.
That’s what the Jews were constantly bickering about with Christ.
You didn’t give me enough detail. You didn’t give me enough opportunity.
He’s challenging God. His mind is corrupt. It’s warped. And Abraham sees it for what
it is and responds and he says, they have Moses and the prophets. And in our day and age, when
people constantly clamor for more signs, if we could only
find the ark. If we could only find some wood
from Noah’s ark, if we could only find the cup that Jesus
drank from, and that’s what the whole last 2000 years has been
a search for some kind of Holy Grail. of one shape or another. If we could only find these things,
the shroud, if we could verify it, people would come to Christ.
No, they wouldn’t. No, they wouldn’t. I presented
before the most striking example of this is in the Gospels when
they come to arrest Jesus, right? They come to arrest Jesus and
one of his disciples reaches out and lops off one of the ears
of the arresting soldiers. Jesus reaches down, remember?
Reaches down, picks up the ear. What a sight that must have been.
Puts it back on and heals the man instantly. You know the amazing
thing? They kept on arresting him. The
miracle did absolutely nothing. And all the arresting soldiers
saw it. And it did nothing for them. The right use of knowledge The
knowledge of God’s Word is basic. He says you have Moses and the
prophets. You have the testimony of God. And all of that pointed
to Christ consistently and clearly. What more do you need? They were constantly clamoring
for more signs, more signs. But if the doomed man himself
had only taken to hearts, the words of Moses and the prophets.
And if his brothers would only do the same, they wouldn’t be
lost for eternity. Essentially, what Jesus says
in this parable to the Pharisees who were so critical of him,
if they would only go back to God’s Word, if they’d only take
it in and feast on it, they’d see Christ. They’d see God’s
plan of redemption unfolding. They would see their sin. They
would see their desperate need of Christ. They would repent.
They would avoid hell for eternity. Note the man’s stubbornness in
verse 30. But he said, No, Father Abraham,
I disagree with you. But if someone goes to them from
the dead, they will repent and you get that all the time, don’t
you? Boy, if you could only show me this, you could only show
me that you don’t. If you could only prove that
God exists, you only prove that Jesus is the only way. And how wrong he was, because
you know what? Just in mere months, there was
one that rose from the dead. And in what I believe is just
a bit of biblical irony, a man named Lazarus died, was raised
by Jesus again. And you say, and there was a
whole lot of people converted because of it, right? No. It didn’t work that way. In John
11, it says, Therefore, the chief priests and the Pharisees convened
a council and were saying, What are we doing? For this man is
performing many signs. If we let him go on like this,
all men will believe in him and the Romans will come and take
away both our place and our nation. They were worried. They panicked.
And in John 12, it says, The chief priests planned to go out
and put Lazarus to death also. Not only did they not believe
in it, Practically drove them insane. Look at verse thirty
one, Abraham’s response, he said, if they do not listen to Moses
and the prophets, they will not be persuaded, even if someone
rises from the dead. This constant clamoring for signs. Jesus says essentially what he
said throughout the Gospel of John. If you believed Moses,
you would believe in me, for he wrote about me. Go to the
law and the prophets, they testify of me. Matthew Poole, the great Puritan
commentator, said it this way, God will have men believe the
presupposition, pardon me, the propositions of his word. He says, go to the Word. That’s
where we need to go. And live up to the rule of life
prescribed there. And do not expect to have your
curiosity satisfied by needless and extraordinary revelations.
We are prone, all of us, to think like this rich man, that although
persons are deaf to the sound of the Word, yet some sensible
evidence of the wrath of God would make a change in their
hearts and lives. There is no such thing. There
is not possibly in all the book of God a text that speaks more
to the desperate hardness of a sinner’s heart than this, nor
a text that looks more dreadfully upon persons sitting under the
means of grace, reading and hearing the word
of God, and yet do not find their hearts so affected to be brought
to repentance and holiness of life. I like the way one pastor put
it. What the word doesn’t quicken, it will harden. In the case of
the Pharisees, that’s exactly what money love had begun to
do. They’d begun to harden their hearts. Let’s not let it harden
ours. Let’s examine our hearts in light of God’s Word. Let’s
pray. Our kind and merciful Father,
we thank you for your faithfulness in putting forth and Your Word,
such texts as this, that examine not just the Pharisees and scribes,
sinful as they were, but Lord, we know that they represent many
times us in our own failings. Father God, we pray, examine
our hearts lest we fall into that same callousness and miss
the mark Grant us the grace to examine our hearts and to respond
as you would have us in Jesus name. Hi, Jim. How are you? weary in the work but not weary
of it. Thank you for doing that. Jeremy how are you? Good, how are you doing? How’s the schedule been for you
the last couple of days? You know, it’s been pretty nice.
I didn’t used to the skin up and I’m really nice. I’m glad. Good morning. Good
morning. Hey brother, how are you? I didn’t
call you out by name out there. How was your week? Did you get settled in a little
bit? It’s been a good week. We’re getting settled and looking
forward to her coming. Are you going to scoot down?
No, I’m going to stay. I just wanted to tell you something. We’re
kind of in a scramble. Trey and Dave had to run out.
There’s a gal whose dad is dying, so Dave and Trey are there. Dave
and Trey don’t like that son of a bitch. Hi, buddy. Are you taking the money for
this? Such as it is. Happy birthday. How far are you? You got your hands full, huh?
Great to have you guys with us. Thank you. Thank you. Two sets
of twins? No. Not twins. Not twins. You dress alike. A year apart.
What? A year apart. Something like
that. Thanks for doing that. Good morning. How are you? Good to have you with us.