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| Be exact! Rightly divide! Don't guess! |
On Sep 20, 2007, at 10:25 PM, Jay wrote:
Dear ... Brothers,
I call your attention to an article from Elder C. H. Cayce's editorial writings, Volume IV, page 293, in which Elder Cayce introduced the following two verses and reasoned from them. He made some rather pointed and clear points regarding "new" versus "old" doctrine.
"Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began," (2 Timothy 1:9, KJV)
"Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee." (1 Timothy 4:16, KJV)
In the first passage God has both saved and called us, and this work is "…not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began."
However, in the second passage Timothy is urged to take certain actions in his ministry, and to teach certain things continually. By this precise action on his part Timothy is assured that he shall both save himself and those who hear (and presumably believe and follow) his teaching. Do we have two salvations under consideration, one wholly by God's purpose and grace, and the other by godly preaching and our obedience to it? Or do we have one salvation and a hopeless confusion as to who the real savior is?
As Elder Cayce points out, one interpretation leaves these two passages hopelessly contradicting each other, while the other interpretation harmonizes them fully.
Your thoughts?
Jay
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Brother Jay,
Interesting passages!!!
Some years ago a wise man taught me a simple but profound lesson - "note carefully the grammar of what you are reading." And that simple lesson is one thing that has helped me a great deal in rightly dividing the truth. I began to appreciate English grammar as never before. I used to be very upset with my English teachers for their exactness...
2 Tim 1:9 speaks of the salvation:
- ALREADY happened by God's free grace, in the effectual call,
- NOT conditioned on anything in us, of us, by us,
- ACCORDING to God's own purpose and grace in Christ Jesus, through Christ's life, death and resurrection, and glorification alone,
This salvation is THROUGH God's effectual call of us out of our native state of sin and death to that of grace and salvation, i.e. through the justification applied personally, regeneration and adoption.
1 Tim 4:16 speaks of a salvation:
- That has NOT YET happened, but SHALL happen,
- CONDITIONED upon the obedience of God's children,
- THAT a child of God must labour to attain for himself,
- THAT a child of God can attain for others through his ministry (e.g James 5;19-20).
Eternal salvation is the work of the ETERNAL God alone.
Temporal salvation is the work of God's children, in response to the grace of God their Father working in him.
Glory to our God for this perfect harmony of His word.
sing
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Sent: Thursday, September 20, 2007 10:38:24 PM
Brother Sing,
In one post you give us both a correct grammar lesson and a wise and-- I believe correct--Bible lesson. Here we have a tight contextual link; Paul is the author of both letters, he is writing to the same recipient, his beloved son in the ministry and in the faith. In one passage he clearly describes a salvation already secured by divine intent and work, and in the other passage with equal clarity he describes a salvation that is specifically contingent on the minister and his audience and is yet to be accomplished.
Blessings to you in the far east,
jay.
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On Sep 21, 2007, at 9:25 AM, sing wrote:
Dear Bee,
Received this interesting mail and, remembered you.
sing
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On Sep 21, 2007, at 9:17 PM, bee wrote:
Dear sing,
Things are getting clearer day by day. One of John Bunyan's sermons had made reference to 2 Tim 1:9 passage pointing out that salvation precedes calling. He, however, did not contrast this with the 1 Tim 4:16 passage. It's interesting.
In His grace,
Bee
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On Sep 22, 2007, at 12:02 AM, sing wrote:
Dear Bee,
I am glad things are getting clearer.
May our Lord use you to teach some RB 'Apolloses' the light the Lord is pleased to show you. Priscilla played an important role in the apostolic church - Acts 18:24-18, Romans 16:3-4. Doing so, you shall be instrumental bring salvation to them - 1 Tim 4:16; James 5:19-20.
Concerning Bunyan, it all depends on what kind of salvation precedes what kind of calling that he is talking about.
The effectual call unto eternal salvation precedes the gospel call unto conversion.
Eternal salvation must precede gospel call to conversion.
Temporal salvation follows after the gospel call to conversion.
Eternal salvation enables one to respond to the gospel call to experience temporal salvation.
Eternal salvation was DECREED before the foundation of the world, i.e. before effectual calling in time.
Eternal salvation was SECURED for all the elect at Christ's death and resurrection. All the elect are LEGALLY saved at the cross.
Eternal salvation is APPLIED to each individual elect personally at effectual call out of sin and death to grace and eternal life. Each effectually called elect is PERSONALLY saved too.
Each gospelly called elect, brought to faith in Christ through the gospel ministry, is EXPERIENTIALLY saved. This is temporal salvation.
At Christ second coming, ALL elect shall enter into their eternal inheritance, shall finally be saved.
just some thoughts,
sing
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On Oct 1, 2007, at 10:46 PM, bee wrote:
Dear sing,
Just a brief question. What is the relationship between temporal salvation and eternal salvation? So will all who have eternal salvation experience temporal salvation? Is the reverse true? Do non-Christians experience temporal salvation?
Not that clear yet,
Bee
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On Oct 3, 2007, at 10:40 AM, sing wrote:
Dear Bee,
Here is a very helpful post by Genie. He explains things far better.
sing
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Dear Members of FGF,
Fwd: Reconciling Scripture Truth (2 Timothy 1:9 and 1 Timothy 4:16)
There have been a few replies posted to the original post with the above title, and I wish to add some of my thinking in regard to this title.
The verse in 2 Timothy has the word "saved" in it, and the verse in 1 Timothy has the word "save".
From the simple wording it is easy to recognize that the "saved" as cited here in 2 Timothy is related to the action performed by God. The description of how this action takes place recognizes that God performs this action on purpose, by grace, and not according to the works of those being saved. This is properly recognized as the Unconditional Eternal Salvation of those elected of God before the world began. This is the Salvation that makes sure that every elect will eventually be in eternal heaven after time shall come to an end.
From the simple wording it is easy to recognize that the term "save" as cited here in 1 Timothy is a saving that involves the action of Timothy and also involves the actions of those to whom Timothy is speaking. To achieve this salvation Timothy must first of all take heed unto himself. He must also take heed unto the doctrine. When he has done this (taking sufficient heed) he not only saves himself but also he is the means of saving them that hear (heed) his message. This is properly recognized as Conditional Salvation. I also like to mention that this particular text uses the words "for" and "in" rather than merely the word "in". In fact, if you will look at the Interlinear translation, you will find that the original language has the "for" without the "in". I am not trying to make a big point out of this, but some of you younger ministers may not realize that there was much "squabbling" about the necessity of saying "in" and NOT "for" among some ministers in years gone by (and maybe still in some areas). It would not be amiss to also recognize that this salvation is a "time" salvation because it is NOT the Unconditional Eternal Salvation. This "time" salvation is a different salvation from the Eternal Salvation because it plays no part in achieving the Eternal Salvation. All the benefits of any conditional "time" salvation will be enjoyed "here and now" and will not have any part in transporting anyone to the eternal heaven.
Wherever there are children of God who live and die without the conditions of this verse from 1 Timothy being fulfilled there will examples of persons who never experience this particular saving. Of course, there are certain elect persons who are saved eternally without being able to fulfill these conditions---those dying in infancy, those aborted, those mentally incapable, and those who live and die in areas where there are no ministers who have taken heed to themselves and to the doctrine present to do the preaching. I do believe that there are elect persons embraced in this last category as well as the other categories mentioned.
I will not take the time to enter into a discussion of lessons in Chapters 3 and 4 of Hebrews. I will simply state that those examples found in those chapters do show how many of the children of God (Moses included) perished in the wilderness because of disobedience and unbelief. I will merely point out the conditions that need to be achieved to avoid perishing in our day. In fact the term "to day" is mentioned very pointedly in both of these chapters. Note words found in Hebrews 4:11-12: "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin." Then take particular notice of Hebrews 4:11: "Let us labour therefore to enter into that rest, lest any man falls after the same example of unbelief." This unbelief is actually a form of disobedience.
I will quote my favourite passage from the Appendix of the Fulton Convention:
"We believe the Scriptures teach that there is a time salvation received by the heirs of God distinct from eternal salvation, which does depend upon their obedience. The people of God receive their rewards for obedience in this life only. We believe that the ability of the Christian is the unconditional gift of God."
In this short paragraph, the framers of this appendix (to the 1689 CoF) recognized that there was a time salvation that was distinct from eternal salvation. It is obvious that they believed that the conditional salvation depended upon their obedience. They also very well knew that the eternal salvation was UNCONDITIONAL and that the time salvation was CONDITIONAL and therefore the salvations were not the same. This understanding is necessary for "rightly dividing the word of truth". Without making this proper understanding of the differences between UNCONDITIONAL ETERNAL SALVATION and CONDITIONAL TIME SALVATION, the reader of the Bible will experience many inconsistencies and some downright contradictions.
Your little brother,
genie
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On Oct 3, 2007, at 10:44 AM, sing wrote:
Dear Bee,
I asked those questions myself several years ago.
I will give brief answers. Feel free to ask further if they don't make sense. I wish the RB 'apolloses' are asking questions. Folks with inquiring mind is a dying species!
Both relate to the elect people of God only. Both are in the context of God's people only. Eternal salvation is solely the act of God's free and sovereign grace in delivering His elect from their eternal condemnation and ushering them to eternal glory. Temporal salvation is obtained and experienced in the life here and now by God's children through their obedience to God's will through the ministry of God's word. That's why a sound gospel ministry is very vital for the well-being of God's children in this life.
Apostle Paul said to the Romans, " Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost."
The temporal salvation of all joy and peace and abounding in hope is ONLY POSSIBLE in believing the truth of God - in doctrines and practices. I was preaching on this passage last Lord's day. See also the passage of 1Tim 4:16, and many others.
All of God's children (i.e. recipients of eternal salvation by God's free and unconditional grace) who have opportunity to work out their own salvation through the ministry of the word shall experience and enjoy temporal salvation of varying measures and degrees in the life here and now. But NOT ALL of God's children [i.e. those possessing eternal salvation] are outwardly called by the ministry of the word. Even some of God's children that were called by the ministry of the word remained in unbelief - e.g. some of those who perished in the wilderness, those elect Jews mentioned in Romans 10 and 11.
[by which I understand. "Will all who experience temporal salvation possess eternal salvation?" Eternal salvation logically and chronologically PRECEDES temporal salvation, so it is not rational to ask, 'Will all who have temporal salvation experience eternal salvation? ] Since, temporal salvation is used ONLY with respect to the children of God only, then those who experience temporal salvation through the ministry of the word do give evidence of their eternal salvation by God's free grace.
Temporal salvation is used ONLY with respect to the children of God only, and in relation to their response to the ministry of the word.
However, God the Creator exercises His moral government over His moral creatures, whether they are His children or not. There are moral principles that apply across the board to all men as man. There are temporal blessings in the material senses to all who observe the moral commands of God. Often the non-Christians experiences these temporal blessing because God blesses His people in their midst. Often it is because of God's children that temporal judgments are withheld from the communities or nations they dwell in.
What a 'brief' answer! Sorry.
sing
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On Oct 6, 2007, at 2:40 AM, Vincent wrote:
Brother Sing,
One of the questions you communicated in the sister’s post was as follows:
I believe the answer to her question may depend upon how one defines “temporal salvation.” When the term “time salvation” was popularized in the latter 1800s it meant that there were temporal blessings that God’s children would have or experience as a result of their willful obedience to God. Going with that definition and with what the Scriptures teach, I think we will have to say that all of God’s born again children possessing common mental abilities who live a sufficient amount of time in this world will indeed enjoy temporal blessings in their willful obedience to God and His commandments.
Back about 30 years ago, when I was pretty much a universalist, I would not have given you this answer. Those who espouse universalistic sentiments try to claim that almost every wicked person in the Bible and in the world is a born again but disobedient child of God who is just missing out on his “Time Salvation.” Time Salvation is the hobby-horse that universalistic minded brethren ride and I rode it hard in my youth. Any Scriptures speaking of hell, damnation or judgment which seemed to conflict with my universalistic views (because they seemed to teach that multitudes of people would not be saved), I would spiritualize those Scriptures to mean a timely hell, a timely damnation or a timely judgment upon the born again but disobedient children of God. Everything became "timely."
“Time Salvation” became the artifice I used to explain away any Scripture which seemed to conflict with my universalistic sentiments. Brethren who study the Scriptures from a foundation of universalistic sentiments have already concluded (before going to the Bible) that the millions of people in the world who have no devotion or reverence to God, who drink iniquity like water, are really born again and will be saved to heaven. Such men are forced to take the position that, although such characters are born of the Spirit of God, they have no change of deportment in their lives through the work of the Holy Spirit, nor through the use of God’s chastening rod upon them. And I was no exception.
In my universalistic mind-set, I was forced to take and attempt to defend the same conclusion. During that time of my life, I would have told you that millions of God’s born again children never enjoy any temporal blessings of obedience (time salvation) because there are millions of God’s born again children who are never obedient to God nor to His commandments. In order to claim that most all of the wicked characters in the Bible and in the world were born again and would be saved to heaven, I was forced to take this view. Considering all these “impenitent, unsanctified, born again children of God,” I pretty much held to the “Hollow Log” doctrine that the Holy Spirit resided in their hearts through the new birth but did not necessarily effect their outward deportment in life.
I also held that God’s chastisement upon such characters was ineffective and that He failed in His purpose of making them “partakers of His holiness” (Heb. 12:10). In other words, I denied the work of the Holy Spirit in the practical sanctification of the born again children of God, believing there were those who knew God spiritually (Heb 8:11) but were never engaged in keeping His commandments, that there were those who were made good trees by regeneration but never brought forth any good fruit in their lives nor did any works of righteousness. However, I am thankful that the Lord was merciful in delivering me from such universalistic sentiments and associated errors.
But what saith the Scriptures? According to Scripture, those to whom God will render eternal life are characterized as those who have a “patient continuance in well doing” (Rom. 2:7-9). Those who are good trees bring forth good fruit in their lives (Mat. 7:17). The children of God are manifested as His born again children in that they work righteousness in their life (those who work not righteousness being the children of the devil) (1 John 3:10). Those who spiritually know God keep His commandments (although not perfectly nor perpetually) while those who say they know God, and yet do not engage in keeping God’s commandments, are liars (i.e., they do not really know God spiritually) (1 John 2:4-5). A characteristic of those who will attain unto the resurrection of life is that “they have done good” (this being an evidence, not a cause) (John 5:29). “They that are Christ’s have crucified the flesh with the affections and lusts” (Gal 5:24). God’s chastening rod brings forth the peaceable fruit of righteousness unto them which are exercised thereby (Heb. 12:6-11).
Now, if there are temporal salvations or blessings that are a result of a person 1) having a patient continuance in well doing, 2) crucifying the flesh with the affections and lusts, 3) bringing forth good fruit in his life, 4) keeping God’s commandments, and 5) working righteousness, then we would have to say that all of God’s born again children possessing common mental abilities who live a sufficient amount of time in this world will indeed enjoy temporal blessings in their willful obedience to God and His commandments.
I find that sometimes brethren forget (or do not realize) that the purpose of Christ’s dying for our sins upon the cross was NOT ONLY to deliver us from hell or the lake of fire in the world to come, BUT ALSO to “deliver us from this present evil world” (Gal 1: 4). The temporal deliverances we enjoy in our willful obedience to God are a result of Christ’s redemption on the cross and the sanctifying influences of the Holy Spirit in our lives. While we are prone to only focus on the eternal aspects of Christ’s work on the cross and the work of the Holy Spirit in imparting spiritual life, Scripture has much to say concerning the temporal blessings of redemption which have to do with our practical sanctification as we live here on earth.
Scripture teaches that Christ came into this world not only to be crucified on the cross to redeem us from the curse of the law (Gal 3:13), but also came to crucify the old man, to destroy the body of sin, that henceforth we should not serve sin (Rom 6:6). Christ not only came to redeem us from all iniquity, but also came to purify unto himself a peculiar people zealous of good works (Tit 2:14). Christ not only came to save us from the wrath to come (1 Thess 1:10), but also came to redeem us from our vain conversation (i.e. vain manner of living) (1 Pet 1:18). Christ not only came into the world to bear our sins in his own body on the tree to redeem us from the curse of the law (Gal 3:13), but he also came to bear our sins in his own body on the tree that we being dead to sin should live unto righteousness (1 Pet 2:24). Christ not only came to turn sin and ungodliness away from his people (Rom 11:26), but also came to turn His people away from ungodliness (Acts 3:26). Christ not only came to deliver us from eternal punishment, but also came to deliver us out of the hand of our enemies that we “might serve Him without fear, in holiness and righteousness before Him, all the days of our life” (Luke 1:74-75). This purpose of Christ is realized in our practical sanctification here in time through the power, blessing and work of the Holy Ghost who has made us new creatures in Christ, zealous of good works.
These temporal purposes of Christ’s death on the cross are accomplished through the blessings of the new birth (Eph 2:1-5) and by the sanctifying grace of the Holy Spirit (Phil 1:6) who effectually moves and motivates us to walk in God's statutes and to keep his laws (Eze 36:26-27). The Holy Spirit "works in us both to will and do of his good pleasure" (Phil 2:13). By His sovereign mercy and grace, the Lord has spoiled the strong man's house (Matt 12:29) that we be no more slaves to sin (Rom 6:14; 1 John 4:4-5).
The supposed grace that I believed in, as a quasi-universalist and “hollow logger,” which leaves the child of God under the dominion and power of Satan to relentlessly wallow in their sins, is not true grace. True grace not only saves us from the penalty of sin, but also reaches down and takes us out of the "mud-hole" of sin and puts us in a new direction. I am not talking here of sinless "perfection", but am rather talking of a new "direction". All of us will have sin in our members till the day we die, and we will always have struggles against sin, and may even turn our backs upon God and go into very horrible, grievous sins (we have Solomon as an example). Nevertheless, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new (2 Cor. 5:17). The born again children of God (Eph. 2:1) are new creatures, created in Christ Jesus unto good works (Eph. 2:10).
Thus we find the Scriptures to teach that a child of God, by divine grace, will fear God (Jer 32:40; Rom 3:18), hate evil (Prov 8:13), mind the things of the Spirit (Rom 8:5), be zealous of good works (Tit 2:14), and love not the things of the world (1 John 2:15). This is the fruit of the Holy Spirit working in his life (Eze 36:27-28). There is a change of his affections, will, and desires from the things of the world to the things of God; he now hates the things he once loved (Pr 8:13) and loves the things he once hated (Ps 40:8); he now hates sin and loves holiness and longs to be free from sin and to be holy unto God, who works in him both to will and to do of his good pleasure (Phil 2:13).
It is evident that this change of the will, affections, and desires in regeneration will manifest itself in the life of the child of grace (Mat 7:17, 1 John 3:10). Although still a sinner, he will not continue in the habitual, careless, impenitent practice of sin as before his regeneration. He is morally unable to live such a life because the governing disposition of his soul has been changed and he now hates sin and loves righteousness. He now has an abiding fear of God in his heart (Jer 32:40), which is a loving respect for God with a hatred for sin (Prov 8:13) which motivates him to willingly depart from evil (Prov. 16:16). The sinner’s heart is circumcised to love the Lord his God (Deut 30:6; Rom. 2:28-29; 5:5) and God writes His laws in his heart and in his mind (Heb 8:10-11; 2 Cor 3:3). In regeneration, a person is "created in Christ Jesus unto good works" (Eph 2:10) and, as God works in him both to will and to do of his good pleasure (Phil 2:13), he will bring forth good fruit in his life (Matt 7:17), will have his fruit unto holiness, and the end everlasting life (Rom 6:22). Although the child of grace may, through the temptations of Satan and of his own sinful flesh, fall into grievous sins whereby he incurs God's displeasure, dishonors Christ, grieves the Holy Spirit (Eph 4:30), wounds his own conscience, and loses the sense of God's abiding love and the joy of his salvation (Ps 51:10-12), yet God will lovingly chasten him (Heb 12:6) that he might be a partaker of His holiness, it yielding the peaceable fruit of righteousness in his life (Heb 12:10-11). Although the child of grace will never attain to living a sinless life here on earth (Ecc 7:20; 1 John 1:8) and will verily have a warfare against sin until the day he dies, yet the Scriptures teach that the child of grace, having been saved by Christ to live unto righteousness (1 Pet 2:24), will be one who is zealous of good works (Tit 2:14), will mind the things of the Spirit (Rom. 8:5), will do works of righteousness (1 John 3:10), and will be engaged in keeping God's commandments (1 John 2:4).
May God Bless You and Yours,
Vincent
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On Oct 8, 2007, at 8:52 AM, Bee wrote:
Dear sing,
Thanks to Brother Vincent for that comprehensive explanation. It's indeed a "thesis" reply to my brief question.
My follow up question is:
If temporal or time salvation is a 'hallmark' of someone with eternal salvation, does that mean a person must continually and consistently demonstrate the presence of temporal salvation throughout (and especially near the end of) his/her earthly pilgrimage in order to indicate that he/she has eternal salvation?
I have in mind the examples of Solomon and Lot (or even Aaron and Moses), who didn't seem to enjoy God's blessing toward the end of their earthly walks, and yet were clearly included as God's righteous ones. On the other hand, people like Asa, Jehoshaphat, Hezekiah, and a few other kings of Judah, who seemed to have enjoyed moments of temporal salvation and words of commendation from God, and yet I am not absolutely sure about their eternal salvation status. I have heard some who believe that Manasseh has eternal salvation because he repented near the end of his life and received God's commendation for that act (and I supposed it means also he enjoyed temporal salvation?). But I have doubt about this conclusion. Thus, I am still not clear of the exact relationship between these two "types" of salvation - pardon me for my slowness in understanding.
In other words, Could people without eternal salvation enjoy moments of temporal salvation (or God's blessings)?
In anticipation and appreciation of help to a hopelessly slow and somewhat confused learner. Just as I think I can see things clearly and understand the truth, another doubt is raised, and back again to confusion.
Clearer but still confused,
Bee
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On Oct 8, 2007, at 3:37 PM, sing wrote:
Dear Bee
May our Lord bless and keep you...
In the context of the subject we are talking about, I would say that the term 'temporal salvation' is used in the context of God's redemptive dealing with His children, and 'temporal blessings' is used in the context of God's providential dealing with His creatures. The former would embrace God's children only; the latter, all men as moral creatures of God.
God alone ultimately knows those who are His children, i.e. the recipient of eternal life by His free grace. "Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his." 2Ti 2:19.
The point of noting the clear distinction between eternal salvation by God's free and sovereign grace, and temporal salvation conditioned upon the obedience of God's children, IS NOT in order that we can distinguish 'temporal salvation' and 'temporal blessings' - since both are conditional. IT IS in order that we don't commit the SERIOUS AND GRIEVOUS ERROR that eternal salvation is somehow conditioned upon the obedience of man. The natural man has deep-rooted inclination and propensity towards that serious and grievous error. Even God's children are not spared from it.
For example, it is a serious and grievous error to teach that you must believe in order to have eternal life - i.e. your believing secure for you your eternal salvation. No, your believing secures for you your temporal salvation. The Scriptures repeatedly declare, "Whoever believes has eternal life." Therefore someone who believes in the Lord Jesus Christ as His Lord and Saviour is assured (a temporal salvation) that he POSSESSES eternal life. Believing is an evidence of the possession of eternal life. Assurance that one possesses eternal life is a great temporal salvation experienced and enjoyed THROUGH our act of believing.
Another example of a serious and grievous error is to believe that you must believe in order to be justified before God - i.e. believing secure for you your justification before God. No, believing secures for you temporal salvation. Scriptures declare, 'the just shall live by faith' [TOO many make this to read/mean 'by faith the condemned shall be justified and live.'] Therefore one who lives by faith in the Son of God is assured that he is among the JUST, i.e. those ALREADY justified of God's free grace. Faith in Christ Jesus is evidence of a justified state.
The point of rightly dividing the word of truth is not that we may distinguish our temporal salvation as God children, and our temporal blessings as God's creatures in common with the rest of mankind. The former is associated with the particular redemption of God's elect, the latter with the general providence of God's dealing with His moral creatures.
'Temporal blessings' do not give any indication of the possession of eternal salvation. Some of the most wicked and corrupt people enjoy so much material prosperity and health and wealth. These same people give no indication whatsoever of their interest in the person and works of our blessed Lord Jesus Christ.
May our Lord bless you richly and make you a blessing to many others.
sing
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