He is Risen: Easter Sunday

This Easter message explores the heart of the resurrection story: that in Jesus, suffering is not the end, shame is not the final word, and death does not get the last say. Drawing from John 19–20, it paints a powerful picture of Christ as the one who enters humanity’s deepest wounds in order to redeem, restore, and make all things new. Not a message about getting to heaven, it is an invitation into the good news of new creation, where heaven meets earth, brokenness is transformed, and every person is called by name into the story of grace, healing, and co-labouring with God. 

Transcript

SPEAKER_00 0:00

Kitafariatune Kurwa Kingamate kufituangetiya kitupo hide hide hide tuda uhyokoto inga manu or to rangamwana miha tuna kyokoto uhoto man uhnei. Uh kotinu kutupuna no uhina tetahi uh uh uhino nati mahanga, kotiata tonoingwa, kaputaki wahuamawa tamariki kohawaki, ko umtakri, kotiata, ko tirayo, kwung mkonuinga dinosaurs. Uh uh, um Noraida Tena Tato Kato, no kutififi kitu maimuyakoto. Uh everybody, my name's Aaron. I am honored to be here. Um, and me and Levi connected because I also have heaps of words. And so um, but you know, this happens to me a lot where people meet my wife and then they go like, oh next time, can you just make sure that you bring her especially? And I'm like, cool, co-wiz, thanks. Uh um last night I spent time with some of our young people back home in Hamilton, and I was praying for uh a young girl whose mother died from an overdose on pee uh when she was smaller, and just praying that the Holy Spirit would meet her in a feminine way that would become like a mother to her in the next season of motherlessness. And uh I asked the question in my heart, which was as we approach resurrection Sunday, and indeed we have arrived, is what is the full stop there for that kid, right? Is the full stop that uh her mother passed away and that's the end, and that's just gonna be a gaping wound, and it's gonna cause all sorts of uh bloodshed, uh, should I say, in the world? Or is there a resurrection story there where she becomes a mother to the motherless? Somehow I think the latter is the story that we enter into, right? That the God who entered into our wounds ends up transforming our wounds to become healing potential and power in the world. Yeah, for those that are willing to allow Jesus to enter into that deep and painful place, right? I prayed for the girl next to her, and her story was uh almost the flip side of a dad who'd left and she didn't know. Now, anyone that's grown up in the world knows that uh an absent uh father or mother is like the a deep wound, right? So much of our confidence, our courage, our sense of being seen comes from being seen. And our sense that God might actually see us often is reflected by whether we felt seen by our own parents. And so often we're trying to overcome what has been what hasn't fully arrived in our own life and out in our understanding of who God is. Is God more than our experience, or is God does God sit underneath our experience and the sum total of that is Him? And so we come to Resurrection Sunday going, actually, the Lord must be far greater and far superior than our experience, right? He has to surpass this, otherwise, this isn't really good news, is it? Right? It's just news, yeah? And uh, we've got a bunch of better things that we could be doing on a Sunday to just participate in just ordinary news. But this indeed is good news. So, what we're gonna do is um we're gonna read scripture together, Kapoe. Now, for those of you that don't know what that is, that's the Bible. Um, this is a place that that honors the words of the Bible, and so we're gonna read a bunch of them this morning. Afternoon. I apologize, I'm just never at church in the afternoon, but at this point I'm usually watching the Warriors, so you know this is a huge sacrifice. Okay, all right. So, so Missy, why don't you come up here? I'm gonna get you to uh read this scripture with us. So if you've got a Bible, John 19 is where we're going from. If you uh want to just read along the screen, you can do that too. What I want you to do is pay attention to the scripture and what do you notice? What's a question that you have, uh, what's going on, what just bubbles up for you? Because after this, I'm gonna let you talk to your neighbor about that. Now, if you're introverted, now's the time to look. That's where the toilets are, um, that's where the other door is. If you're not sitting next to someone you know, this is your opportunity to shift. All right, because you hate this part, and I know you do, but that's all right, you will survive, you will be resurrected after this brief awkwardness. Capye.

SPEAKER_02 4:51

Standing near the cross where Jesus' mother and his mother's sister, Mary, the wife of Clopus and Mary Magdalene, when Jesus saw his mother standing there beside his disciple he loved, he said to her, Dear woman, here is your son. And he said to this disciple, Here is your mother. And from then on, this disciple took her into his home. Jesus knew that his mission was now finished, and to fulfill scripture he said, I am thirsty. A jar of sour wine was sitting there, so they soaked a sponge in it, put it on a hyssop branch, and held it up to his lips. When Jesus had tasted it, he said, It is finished. Then he bowed his head and gave up his spirit. It was the day of preparation, and the Jewish leaders didn't want the bodies hanging there the next day, which was the Sabbath, and a very special Sabbath, because it was the pass of a week. So they asked Pilate to hasten their deaths by ordering that their legs be broken. Then their bodies could be taken down. So the soldiers came and broke the legs of the two men crucified with Jesus. But when they came to Jesus, they saw that he was already dead, so they didn't break his legs. One of the soldiers, however, pierced his side with a spear, and immediately blood and water flowed out. This report is from an eyewitness giving an accurate account. He speaks the truth so that you may also continue to believe. Afterward, Joseph of Arimathea, who had been a secret disciple of Jesus, because he had feared the Jewish leaders, asked Pilate for permission to take down Jesus' body. When Pilate gave permission, Joseph came and took the body away. With him came Nicodemus, the man who had come to Jesus at night. He brought about 75 pounds of perfumed ointment made from myrrh and eloes. Following Jewish burial custom, they wrapped Jesus' body and the spices in long sheets of linen cloth. The place of crucifixion was near a garden where there was a new tomb never used before. And so, because it was the day of preparation for the Jewish Passover, and since the tomb was close at hand, they laid Jesus there. Early on Sunday morning, while it was still dark, Mary Magdalene came to the tomb and found that the stone had been rolled away from the entrance. She ran and found Simon Peter and the other disciple whom Jesus loved. She said, They have taken the Lord's body out of the tomb, and we don't know where they've put him. Peter and the other disciples started out for the tomb. They were both running, but the other disciple outran Peter and reached the tomb first. He stooped and looked in and saw the linen wrappings lying there, but he didn't go in. Then Simon Peter arrived and went inside. He also noticed the linen wrappings lying down. While the cloth that had covered Jesus' head was folded up and lying apart from the other wrappings. Then the disciple who had reached the tomb first also went in, and he saw and believed. For until then, they still hadn't understood the scriptures that Jesus that said Jesus must ride from the dead. Then they went home. Mary was standing outside the tomb crying, and as she wept, she stood, stooped, and looked in. She saw two white-robed angels, one sitting at the head and the other at the foot of the place where the body of Jesus had been lying. Dear woman, why are you crying? The angels asked her. Because they have taken away my Lord, she replied, and I don't know where they have put him. She turned to leave and saw someone standing there. It was Jesus, but she didn't recognize him. Dear woman, why are you crying? Jesus asked her. Who are you looking for? She thought he was a gardener. Sir, she said, if you have taken him away, tell me where you have put him, and I will go out and get him. Mary, Jesus said. She turned to him and cried out, Raboni, which is Hebrew for teacher. Don't cling to me, Jesus said, for I haven't yet ascended to the Father. But go find my brothers and tell them, I am ascending to my Father and your Father, to my God and your God. Mary Magdalene found their disciples and told them, I have seen the Lord. Then she gave them his message.

SPEAKER_00 9:11

This is the word of the Lord. Thanks be to God. Here's your phone, bro. Unless you want me to, you know, check. Um spend just a few minutes talking with your neighbor. What do you notice? What do you sense? What stands out to you? I want you to get used to thinking about scripture in this way of looking at it and asking questions and going, what's happening here? What do I see? What do I know? What pops out? For the joy set before him, he endured the cross. This is my favorite moment in this movie. Looking at his mum and going, Mum, behold, I will make all things new. And what seemed like an end, yeah? Looking at his mum, the one that probably knew him the most. Mum, I'm gonna make all things new. This is not the end. This is an ongoing story. You know, the very first imagination anyone ever had in Altiro about who Ihu Kurati was was a person called called Toidoa Ikiriki, and we can chuck that next slide up. Who in the 1700s was a prophet where he named Ihu Kuriti Tama Yorokutia, which is kind of like this idea of the son who was killed. This was the word that he had was Tinguo Toratu Ratsuakama Yororukutia, the name of their God will be Tama Yorokutia, the son who was killed, a good God. However, the people will still be oppressed. Both of those things turned out to be true. Right? And this is uh important that I I think that's a beautiful thing that at the foundation of this nation's story, the first imagination about who God is is He's the one who was killed, the one whose life was struck for our sake. This is the reality, the good part of the good news and the good story. Now, when it comes to actually explaining what the good news, we often get a little bit stuck in the church. We often end up with the good news is that you get to go to heaven, pretty sure. And like you get wings and stuff, apparently, according to the cartoons. Whatever it might be, it seems like a like a relatively like oh yeah, I mean, I guess that's good news. That's yeah, that's good. Like, there's we get to go to heaven, but I feel like there's a bigger story inside of this. So, in the beginning, heaven and earth were embodied in even. So we check up that next slide. Heaven and earth were together in the story, right? Two realities, one location, here it is. Perfect connection, unity, intimacy, all of this embodied and held together until Adam and Eve, and I shared this this morning, but you know, uh Eve is you know widely criticized in our memory as being the one that, you know, oh, you failed for the scheme of the of the snake. This the the snake was the most manipulative and tricky creature in all of the cre all of the creation that they knew at that moment, right? It took a fair amount of manipulating to get her over the line. Whereas for Adam, it was just like, Do you want to do you want a bite of the apple? Oh, yeah, all right. So I feel like one day we're gonna meet those guys and you know, be like, man, unlucky, oofs. Like that was uh, you know, that's tough. This is how you're primarily remembered. But it could have been any of us, right? It could have been you or it could have been me. But what happened when they sinned and when they chose that they, I guess by eating the fruit, would become in charge of their own sense of knowledge and identity. They would become their own God in some semblance, as they broke the tapu, the sacredness of that place. And so heaven and earth become two separate realities, and earth then becomes corrupted by humanity trying to be its own God. Yeah. And so the Fenua itself, the land itself, becomes sick. Yeah. And so this is a big part of the story. And the only way to bring these two realities back together would be if someone could be both heaven, fully heaven, and fully earth. And so this is where Jesus enters into the story as the one who is both full uh completely heaven and completely earth. He was fully God, fully man, and he's made the ultimate sacrifice by laying his life down for all of the corruption of earth, so that earth could know the fullness of heaven. And in the end, it's not that uh heaven, when you die, is not the end. Earth is the end. New heaven, new earth, the idea that heaven and earth are reunited again. In fact, heaven is an intermediary place. Yep. Earth fully restored, reconciled, all creation perfect again is the final story that we enter into. Now, this, my friends, is good news. Not just that we're trying to get somewhere, but that heaven is being pulled down to us. That right in the middle of the hell that we are walking in, heaven is present in this. People don't want to just know that there's an end in sight, they want to know that there's a hope in that's around the corner, right? This is one of the reasons why, even in uh the uh African American slaves, one of their primary stories, they were given redacted Bibles where every mention of being free from slavery was pulled out of the Bible. Right? And still in Jesus, they found a liberator. Because in Jesus they saw just like you, we are whipped, just like you, we were beaten, just like you, we are ridiculed by the powers, just like you, we were spat on, just like you, just like you, and just like you, your shame is not the final word. And so, just like that for us, it will not be the final word for us either. And this, my friends, is the good news that the final word, that Jesus is the final word. So when we say his blood speaks a better word, that's what we're saying. It speaks a truer reality than the shame and the brokenness of our of our of our own reality. There's there's true things that are that are happening in here, and there's a bunch of reversals that are going on, okay. So when we look at the Old Testament, we see Adam and Eve, okay? So this is what we call like the old switcheroo, couple? We're moving from the Old Testament to the new. Adam and Eve, they hide behind a tree, naked, covered in shame. Jesus hangs on a tree naked and conquers shame. Yeah? Now, uh, all of our depictions of Jesus through art and all of that show him clothed because of European propriety standards, of religious, and you know, I don't know if I'm not I I'm kind of grateful for it, to be honest. Like I don't know if that helps me in the journey, but but what I want us to think about is that Jesus is fully naked on a cross, brutalized and embarrassed in front of people. This is his absolute and truest story. And he does that not just because that was part of the humiliation, but to restore the nakedness of humanity where we could come without veil or covering before God, fully honest and completely ourselves before the Maker. The second one, Adam and Eve begin in paradise but are forced outside the gates due to their sin. Jesus dies outside the gates but ends up in paradise due to becoming cursed on the cross for all. Jesus goes to the garden to be obedient to God, undoing Adam's disobedience in the garden. Adam and Eve ushered in death and disconnection for all humanity in the garden. Jesus was resurrected in a garden where he ushered in an end to death and disconnection, reconciling all things to himself. And from Jesus' side flowed his inner world. I don't know if you saw that part, but it says that he was stabbed with a spear, and out of his side came blood and water. Now, the only kind of uh metaphor or story that's coming out of this is this blood and water coming from someone's body is a picture of birth. When someone has a child, blood and water is the part of the consequence of that reality. It's a sacrificial journey, right? Every mother in the room can say amen to that one, and every man in the room can say amen, that we didn't have to pay that price. Right? So the first layer is this it's a birth image. Blood and water coming out of Jesus' side. It's this picture of my kingdom is being born from me. A new reality, heaven touching earth is being birthed in this moment. This is why it's mentioned in there. What a weird detail, otherwise. Yeah. This is an intentional addition into this story. Sorry, not an addition, an intentional capturing of the reality of that story. So, what is the blood? The blood is life itself. We are alive as long as blood flows, correct? This is not a profound statement, that's just Wikipedia. When we sing songs like we plead the blood or say the blood speaks a better word, we are saying the sacrifice of Jesus, the blood of Jesus says more about us, our value and our reality than the death of our world. To plead the blood is as if to say, yes, I am guilty, deserving of death, but the blood of Jesus says I am forgiven and free. And secondly, it's the water, which is a bunch of things, but what does water do? It quenches your thirst and it washes you clean. Right? Now, water is also synonymous with the Holy Spirit. Jesus cries, let anyone who is thirsty come to me and drink, which is a reference to the Holy Spirit, being met, the deepest longings of our heart being met by the Holy Spirit. John 3, when in his conversation with uh Jesus' conversation with the religious leader Nicodemus, he says, Unless you are born of water and spirit, new birth requires both. It's why when we're baptized, we're baptized in water, because we are uh going in and we are dying to ourselves and we are being reborn. The water is the place where the spirit gets access to our lives completely. We're reborn, empowered by him and empowered by his grace. So when water flows through Jesus' side at death, John intends his readers to imagine it so. The Holy Spirit is being poured out of his side, making creation new, even at that point. So good, right? Now you can go even further. When Jesus was baptized, he was uh baptized in the same river that Israel crossed over, right? The river Jordan, where they crossed over, it was though he went just like Israel couldn't get it right, they crossed over and stuffed everything up. I'm gonna cross over the Jordan River and make everything right. Jesus went and fasted for 40 days just like Israel went into the desert for 40 years, and just like they fasted for 40, oh, they went into the desert for 40 years and stuffed everything up, he went into the desert for 40 days and made everything right. He does this over and over again. He makes things right from the beginning of time, right to your reality right now. He cares about restoring your life, restoring creation, allowing you to be part of a new reality and a new world. That's why we sing and we jump and we shout and we exclaim the goodness of God because we go, Lord, you did not forget. But thousands of years later, you came to make a correction on the brokenness of humanity. Just at the right time when we're still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die. But God demonstrates his own love for us in this. While we were still sinners, Christ died for us. While we were still sinners. Can you imagine nails being put through your hands, your your body scourged, brutalized for people you don't even like? Can you imagine that? You'd be ripped off, eh? I don't even like, I don't even care what happens to them. Like, get me out of here, this sucks. But Jesus is going, these people who are doing this to me, who are absolute sinners, who have rejected me, who have shamed me and have shamed my father, I'm doing this for you. And so every moment that our life reflects an antichrist kind of spirit, the opposite of his will. We remember that whilst we were still sinners, he did it for us then. There's a saying, uh it's often used for like government representatives. It's like this idea of mangawanatanga, which is like a spokesperson of the crown, that type of idea. Now, one of the things that I want us to think about is that on a murai, when you go there, you would see a kai karanga, someone who's gonna call out uh kai karakia, someone who's gonna do karakia. Kai Kordidor, someone who's going to speak on behalf of people. There will be all sorts of people with all sorts of roles, and all of those roles are rooted in the identity of that place. The roles offer two kind of functions: one to protect the identity of that place, and one to invite people into the story of that place. Right? And so one of the things that's happening in this moment, this is part of the good news, is that we get wrapped up into Jesus' story, and it's not just I forgive you, but I'm putting you to work. Yeah. It's not just, you're, yeah, that's cool, you're done. You're, you know, I forgive you, and your life is renewed, but actually, I forgive you so that you can be a spokesperson on my behalf, that you can protect the identity of the story and invite others into it. And since we believe that Christ died for all, we also believe that we have all died to our old life. And we can only die to an old life by giving new jobs and new roles, which look like caring for the least, loving the lost, welcoming in the stranger, hospitality. These are all they're kind of like uh the story of the of Christ is a bunch of little decisions that get made over and over to submit our lives to a bigger story. Now, right at the end, Mary is in this garden. She's weeping outside a tomb. John has already indicated that he won the race to get there. But John wasn't there, he'd already left. Right? She thinks the story is over, but still she stays. She turns and sees someone she assumes is the gardener. And she's right. Because Jesus is the first gardener. Yeah? He's the one that was forming a reality right at the beginning. Walking with them in the garden, showing them what this new reality was like. And she didn't recognize him because he'd been so glorified, so beautified, and so uh just exalted that his physical appearance almost was beyond her. That's a remarkable thought, right? How holy and wonderful and beautiful is Christ in that moment. The new Adam in the new garden at the dawn of creation, and he doesn't announce himself with theology, right? He doesn't announce himself and say, Oh, you have been justified, right? What does he do? He says, Mary. And only when he calls your name does she recognize that it's him. Oh, my shepherd knows my name. Calls my name, knows who I am. And this is how the new creation begins, not with a triumphant declaration, but with a name, with being known. This is good news, my friends. That you and I are known by God, truly known by name. And he calls us by that very name. Now, in that day and age, it would be inappropriate to record, if you wanted that to be a legitimate kind of story, you would never write down that Mary was the witness. Do you know why? Because women in that day and age were not considered credible witnesses, right? Just because of absolute patriarchy. What a weird world, right? They're just like, no, they're just gonna lie about it. Oh, that's a woman. She what would she know? I don't know, she just saw with her eyes, the same thing that you saw, but you know, anyway. But right in that very beginning point, it's not Jesus announcing himself to all these men, it's announcing himself to a woman who was previously possessed, excluded from these communities. Who announces himself to her, the woman who stayed right to the end when everyone, so many others left, who was with him at the cross, who was with him when they pulled him off the cross, who uh wrapped his body, and then still there at the end when he was back to life. And he says to her, he gives her, she's the first apostle to the apostles, right? Go and tell the others. She's the first sent one. That's what apostle means, sent one. She's the first one to be sent, and right there, Jesus' upside-down kingdom goes boom. He starts right then with a wahine, single wahine, alone in a garden, and he says, I'm gonna start this with you. Unreal, right? This is what Jesus does. Fakamana, he enhances the dignity of people by calling their name and saying all of the things that you see as tangible, visible limitations in your life are indeed not limitations at all. They are colors to the story that I invite you in. I've come to make all things with you. Behold, Mother, I am making all things new. And for the joy set before him, he rose with that cross. I don't know how he did it. But often in the church we teach this idea. We know that the Bible says, for God so loved the world that he gave his only son, but what we kind of teach at times sounds more like for God so hated the world that he gave his only son. But it was not hatred of sin that drove Jesus towards the cross, it was depth of love for all creation and all humanity that pushed him towards that cross. He hated what sin would do to people, but he did not hate people because of sin. Yeah. And this is the good news, my friends, is that your sin no longer excludes you from the garden. But actually you've been included in the life and the death and the resurrection of Jesus, and he's given you roles and duties and jobs to play, that you might be an effective co-laborer with Christ. So that when he says, take up your cross and follow me, you have a tangible understanding that you're gonna be following the same loop as him. Yeah? That you're gonna be making sacrificial decisions for the sake of other people, sometimes your finances, sometimes your time, sometimes your food, sometimes whatever it might be. But he's gonna call you into sacrifice so that someone else might experience the Holy Spirit through your life, that they might get redeemed and get pulled into the story of grace. And then you know what Jesus is gonna do? He's gonna also give them a cross. So take up your cross and follow me. Take up your cross and follow me. And little by little our world is made new by co-labourers, people who say, I'm not going halfway in this, but I truly want to take up your cross and follow you. Can can we stand together? Is that all right?

SPEAKER_01 28:50

We need the blood. We plead the blood. The blood of Christ.

SPEAKER_00 29:04

We do, Jesus. We need the blood. The blood that speaks a better word because we need to know that we are being made new. You know, the scripture talks about that when we ask for forgiveness, he remembers our sin no more. It's a baffling thought that the blood has spoken such a pure and final word over our um our inconsistency, over our addictions, over our shame, that it's a final word over it all. It says this will not be the final story. The story will be the better word that I speak about you, son, the better word that I speak about you, daughter. That motherlessness or fatherlessness will not be the final word. It will be the motherless one who became a mother and who was whose life was gifted many mothers in order to heal the wound of her motherlessness. This is the way of the cross. He does not just ask us to suffer, he brings healing towards us and then ask us to walk in such a way where sacrifices are joy, where it's a joy to walk towards it, because what other way would I walk? Come, Holy Spirit. Just where you are, why don't you just begin to speak to Jesus? Hold your hands out before if you want. Say, God, I'm here today. You know, some of you have been following Jesus a long time, but truly in a deeper way, there's like a holiness of this moment. Say, God, I want to co-labour with you. I want to walk with you in a deeper way. I want to be put to work. Actually, I don't want to be on the fringes or on the edges. And by the way, that doesn't just mean like serving at a church. It's far grander and bigger than that. It means giving your whole life over to the operation of Christ, the nations that he might send you to, the organizations that he might require you to be present at, the friend that he might require you to visit, the neighbor that he might ask you to serve, whatever it might be, it'll be bigger than just even the context of this room. And so, right now, if you are even in this place and you're going, man, I want to co-labor in a deeper way. Why don't you just begin to open your hands before Jesus and just begin to invite him into your life, into your reality, and say, Come, Holy Spirit, help me walk in ways that I've been too timid to. Help me walk in ways that I've been too afraid to. I want to follow you to the end. Follow you to the end. Speak a better word. Speak a better word. And then, secondly, I want to give this opportunity. If there's anyone in this room that doesn't know Jesus and struggles to believe that his sacrifice truly can set you free and forgive you, then I want to offer this to you. If there's anyone here that wants to start a relationship with Jesus, then I'd love to stay and pray with you. And uh, is there anyone here? We don't do uh big flashy altar calls or lights or any of that kind of stuff here, because if it's real, then that'll be enough. Yeah? And so if there's anyone here that wants to start a conversation, they go, I want to start following Jesus. Can I ask you to lift your hand just so I can see? Is there anyone here? Anyone at all? I want to start following Jesus, I want to start orientating my life towards Him. Then in this room, Lord Jesus, we pray, would you anoint the saints? God, would you pour out your spirit on all those who believe and all those who are struggling to believe, on all those that have given up on themselves and all of those that are still taking one step after the other? Holy Spirit, that you would fill us to be people who are pulling in the rain of heaven to earth, making all things new. Behold, I make all things new.

SPEAKER_01 32:42

You're worthy of it all. Would you sing this with me?

SPEAKER_00 32:47

You're worthy of it all.

SPEAKER_01 32:48

You're worthy of it all.

SPEAKER_00 32:50

Come on, just begin to honor him.

SPEAKER_01 32:53

For from you and to you are you deserve it? You are worthy of it all.

SPEAKER_00 33:09

You are worthy of it all you are worthy of it all you are worthy of it all from from you and to you deserve you and worthy of you and jewel the video from you are of things and from you are of things and you deserve Come on, let's give him a monum. Give 'em on. Give him a monum. You love the And you love the You have the Wobby Wobby.

SPEAKER_01 34:17

Far from you are things. You deserve an I exalty la And I exalty.

SPEAKER_00 34:44

Exalt the Ixalty L Come on, give him what he's due. Give him what he's worth. Thank you, Lord Jesus. We honor you, Jesus. We pray, God, that our lives would love you not just in words or in moments, but with actions. That just like you were more than talk, Lord, you talked the talk and then you walked the cross. I pray, God, would it be true for us that we would sing unto you, pray unto you, dwell in you, abide in who you are, and then find ourselves walking the walk, walking the cross. Lead us unto you. Thank you, Jesus. Etifano, if you uh want prayer today, would love to stay and pray with you. Uh, otherwise, I'm gonna pass it over. Kapoe.

SPEAKER_02 36:07

Thank you, Jesus. Thank you.