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When we want vengeance, we want to get back—but Isaiah 1:24–25 shows a God who wants to get back to good, and that difference is harder to hold onto than it sounds when the anger is righteous and the wrong is real.
The following study questions are AI generated and may contain errors.
The pastor contrasts two different understandings of vengeance: “getting back” (revenge) versus “getting back to good” (restoration). How do these two concepts play out differently in personal relationships, church discipline, and even national or international conflicts? What makes the restorative goal so much harder to hold onto when we feel genuinely wronged?
The pastor uses the metaphor of metal refining to explain God’s justice—removing dross (impurities) but also adding flux to prevent future corrosion. What does it mean that God is not satisfied with simply punishing sin but also works to prevent its return? How should this shape the way we think about God’s judgment and his long-term purposes for his people?
The sermon observes that when multiple reasons for conflict are offered—liberation, prevention, or retribution—retribution tends to resonate most viscerally with us. Why do you think payback connects with us so powerfully, and what does the gospel offer as a genuine alternative rather than just a suppression of that impulse?
How does understanding God’s ultimate goal as restoration rather than mere punishment change the way we pray for justice when we or others have been seriously wronged? How do we honestly acknowledge real harm without letting the desire for payback crowd out God’s restorative purposes?
The pastor calls Christians to be “agents of flux” in the world—not simply seeking vengeance on God’s behalf, but actively working toward purification and restoration. What would that look like practically in a situation of injustice your church or community is currently facing, and where might it cost something to pursue restoration over retaliation?
This transcript has been automatically generated and may contain errors.
One of the things that I think is dumber than any ox I can imagine is the infamous telephone customer service menu, right? Remember we used to complain a lot about those? When you go into the menu, and it says press one for this, and then you press two for that, and then you wait on hold and then it gives you another menu, and then plays a little more old music, and you’re like, finally, I get someone—another menu. I’ve been to ones that go at least five or ten layers deep, and I’m sure you have too. You’d think, wow. But then I was thinking, we didn’t know how good we had it when we had telephone tree menus, because now we get AI customer service instead.
Does anyone actually find that satisfying at all? No. I mean, I actually appreciate a lot of AI, you guys know that, but the idea of, for example, when filling comes damaged, and you go on to the Amazon customer service, and you click the “I have a problem,” it says, “Well, let me connect you with an agent,” which means they connect you to a bot. And I had a conversation with one not long ago. I said, “Well, the package came damaged,” and I said, “Well, you can take it to Whole Foods Market for free return.” And I said, “I don’t want to go a half hour across town to Whole Foods, there isn’t a Whole Foods,” but I mean, well, that’s too bad, but don’t worry, you can return it, just go to Whole Foods Market.
You know, it understood part of it; it understood that I needed to make a return, but it did not have the ability to understand, “You shipped me a broken product. I don’t want to spend an afternoon going to return it. How about you come pick it up?” And as it was, it was so damaged and mangled, they weren’t going to be able to do anything. But anyway, finally after tormenting this AI for a long time, it finally said, “I don’t think I can understand. Let me connect you with someone.” And finally, finally, there was someone who I could describe the problem to, and said, “Oh, well, I’m sorry we haven’t been able to meet our high level of standards that we wish for loyal customers like you. How about you just not return it?”
Ah, I tried it, right? But that menu could not understand any nuance, and it wasn’t just knowing the right button to press. It simply was programmed to sound very friendly but couldn’t really respond to anything you’d say other than, “Okay, fine, tell me how to get to Whole Foods.” Only got part of it.
When we read about God’s vengeance, I think we end up a lot more like the AI menu than we’d like to think. Because we get part of it. That’s, no, no, no, no. That’s not what I have in mind. There’s something more to what I’m doing than simply smashing something and feeling good about it. We say, “Oh, God’s vengeance, oh, he’s got to smash something, he’ll go.” No, that’s, there’s more to it. But no matter how many times he says it.
So, like, no matter how many times I said to that AI, “It’s not reasonable to ask me to drive all the way to Whole Foods, AI to the whatever, but all the way, the nearest one is the other end of Chesterfield, it’s not reasonable.” Gotta keep saying it’s not reasonable to understand what I’m doing in the way that you do. And you know, what do we do? So, well, that’s nice, guy, you’re just wanting to smash some things, right? No. No.
We respond to God’s vengeance, at least when it positively when it’s about other people, right? Other things. Other times, right? If Israel being stupid, they’re being dumb as an ox, we say, “Okay, I get it, God needs to make sure they feel some pain.” Okay, no God, that’s great because they’re stupid.
But the problem is when we don’t understand what he’s doing with, say, Israel, we don’t understand what he’s doing with us. We don’t understand what he’s doing with other people around us. We don’t understand what his heart is in the midst of even deep sin.
And as Isaiah speaks here, he’s seeking to help us to understand exactly what God truly is doing. And so let’s pray a night that we can understand that. Let’s pray.
Father, thank you for this evening. Thank you for your word. Thank you for this fellowship of believers that you provide to us, that we can enjoy being together, that we can rejoice, that we can sing together and laugh together and weep together and study together. Lord, as we study your word tonight, would you apply your truth to our hearts and help us to understand better your heart. We pray in Jesus’ name. Amen.
Well, the first part is this work gets complicated. God will be avenged. It’s like that return, mate. One of the things at some point that it mentioned to me is, “Well, are you saying you don’t really want to return? You just want to ask a question about it.” No, I won’t return it. It’s destroyed, right? I want my refund.
And sometimes when we get uncomfortable with God’s vengeance on the other hand, we say, “Well, God wouldn’t really seek to avenge, right? He wouldn’t do that because God’s love,” and God wouldn’t do that. No, God will do it, but we need to understand how his love is tied to it. There’s a nuance to it. And just like that menu, we miss it.
Take a look at verse 24, I think, if you want to turn there.
“Therefore the Lord God of hosts, the mighty one of Israel, declares, ‘Ah, I will be relieved of my foes and avenge myself on my enemies.’”
First challenge here is we need to understand just how upset God is. I’m worried, ah. I was kind of contemplative in our language, right? Ah. Well, it could be ah, this feels good, right? Jump into a nice pool on a hot day. Ah. So sit down or lay down after a hard day. Ah. We’re not quite sure what to say. Ah. Huh? But this is more…
This is an agitated exclamation, as the commentator put it. God is rightfully, righteously angry here. What are the people that? They have it sought after. They haven’t, like we were just singing, been saying, “God help me to obey.” They’ve been saying, “God, look at how we obey. We give all these sacrifices. We do all this stuff.” Never mind the fact that we also go to the other temple. That’s the other God’s business. Just pay attention to what we’re doing when we’re with you God, because we’re doing a great job. We’re doing fantastic jobs. So what are you complaining about?
Bill gets his due and you get your due. Everyone’s getting what they need. I mean, you said to be tied ten percent. If we give another five percent somewhere else, what’s the problem, God? Where they say, “Well, we’ll give all of what we’re going to give to you, and we won’t worship any other gods.” What’s it matter if part of the income we made? Well, yeah, we took advantage of some people. No big deal, God, right? Don’t look so closely at it. It’s okay.
You don’t understand just how repulsed God is by evil. God is repulsed by evil. He is holy. And so he is holy other than evil. Evil has no part in God.
So, look at this raw exclamation here. You crossed the point that… there’s emotion. God actually does feel, isn’t just pure reason with no attached emotion. He is pure reason, the purest form of emotion, right? I mean, he feels things. God does love. God does get angry. God does these things. And God here is repulsed by the very people whom he loves because they won’t turn away from evil. They don’t have a desire to turn away from evil. They’re not turning away from evil.
And so that’s where we find ourselves. That’s what we’ve been building up to here in the last few weeks, but now God is going to respond to it. Last week we saw that the leaders were the unruly rulers, right? They are charged with leading and yet they’re doing the exact opposite of what it is that they’re called to do.
So we have the unruly rulers. And they’ve been leading the people. People have been eagerly going along with what they’ve been called to do. And part of the problem is that the rulers thought they could get away with it. And then the world might make right. As long as I have the sword and you don’t, or I have more swords than you have, I’m okay. At least people operating those swords around me are loyal to me.
It can work for a while. It worked for many of the empires, right? You just become the emperor or the general that decides that you should be emperor, that kills your competitors, and through both fear and loyalty, some mix thereof, convince those around you that it would be really good to do what you tell them to do, and you go and you rule.
And even when we think about the people that ruled Israel at different times—the different kings and the different leaders around the kings—they weren’t conquering. God had given them land. They had conquered long ago, but they still were thinking, “Well, but as long as I stay on top and no one else is able to defeat me, no, okay.”
And economy goes, “Well, all’s really okay.” Really haven’t changed that much.
One of the interesting things, if you look at American sentiment, Americans for all the political back and forth that we do, are pretty fickle. What we do is we look at, how’s the economy doing? How are my wages? How much does it cost for me to go buy milk and bread and eggs when the snow’s coming? How much do those sorts of things cost, right?
And if those things are holding steady—they rarely go down. Maybe they’ll go down briefly, but they at least hold steady and wages are going up. I’m going to vote for the people that are currently in power because there’s one of those past ballots, right? But the prices are going up and wages are going down or holding steady. Ah, not going to vote for, right? That’s how we think.
But God says it doesn’t matter if the king’s presiding over a fantastic economy, a chicken in every pot. It doesn’t matter. What matters is, are you actually seeking after me? Are you doing what I’ve called you to do? That’s what matters. And the measures that you’re using to decide whether things are good or bad don’t matter to me. At least not to that level.
Does God want people to be okay? Does he want his people to thrive? Yes. So did he want the people of Israel to have a bad economy in which they couldn’t afford food and they were starving to death? No, that wasn’t his point. But did he want them to measure success by that? No, that wasn’t his point either.
He wants people to seek after him and then enjoy his provision. And the measure being, are we doing what he’s called us to do? But the rulers were unruly and so were the people. And so it’s time for him to avenge.
Now, here’s the part though where we get to, okay, we’ve established God has a case, right? Just like if you get that package and you contact customer service, you have the case. It’s mangled. I’m not even sure if it is what I ordered because it’s mangled. You have the case.
Now, what happens next? God, that’s the case. But he wants the proper route. He wants justice.
When we want vengeance, we’re usually—we might say we want justice but what we really mean is we want whomever we feel has wronged us to be wronged, to experience what we’ve experienced, to have pain inflicted like the pain that we feel like we’ve experienced.
And usually, incidentally, that means a little bit more than what we experience. Because, one, we amplify what we think we experienced. And two, well, but I didn’t do anything so you have it coming; you ought to get more because you’re the troublemaker to begin with.
That’s our justice. And the problem is, it doesn’t actually ever solidate it because then we wrong someone else, and they say, well, you know, okay. Even if I did do that first part, I didn’t do the second part. But no, I need some justice from you, and it goes back and forth and back and forth.
This is not what God’s talking about. What God wants is to set things actually right. We want to get back. God wants to get back to good. And I think that’s the crucial difference. Because a lot of times we’re not actually thinking about the too good part when we want vengeance. And in some sense, for the momentary relief of it, it really doesn’t matter to us. Maybe intellectually we say it does, but if someone damages your brand new car and they do it somewhat maliciously, and they could go and buy another, they actually have the means. They go in, they all just repair it because we know repairs are never quite right, right? Okay, fair enough.
They can go and buy a brand new car for us. They’re going to replace it and really genuinely get us back to where we were. That still wouldn’t really satisfy us maybe as much as seeing their car damage.
That’s not what God’s about. God is about getting back to good. So it’s crucial tonight, tomorrow that we’re going to be returning to the question over and over again, what is the purpose behind it? And it’s so crucial that we hold onto that.
Now, sometimes when we’re looking from a distance, we can’t ask that question, right? That’s what I’ve seen over the week. I know some of you last week I was talking to about the situation with the war over in Iran, and if you’re like me you’ve remained glued to the news this week, wanting to know what’s happening. Is it getting worse? What’s going to happen? Who’s attacking whom? Are we actually succeeding in taking out their launch sites faster from their sending drones, all this sort of stuff?
But in the midst of all that coverage, one of the questions started to emerge, “Well, what is our purpose over there?” And there were different things said.
For example, one of them was to free the people, right? These people have been oppressed for almost a half century. We’re going to liberate them. That was one of them.
In other words, well, they may not have been able to hit us with one of their missiles yet, but they were developing missiles very much intended, and I don’t think anyone denies this, to hit us. And they’re not going to be able to do that. Fair enough.
Another was to avenge the hostages. In 1979 that Iran didn’t start it. They took our people hostage. Then in 1983, they bombed Beirut and killed a bunch of Marines, and then over the Gulf wars, they provided lots of IEDs that killed an awful lot and maimed and permanently ruined the lives of numerous more of our men and women in combat. Yeah, there’s some stuff that could be avenged.
Now, I think of all these things, and the first one, to liberate the people, was the first one that I heard some people saying and some people said, yeah, that’s a great thing. We should be for freedom for other people, but there was a lot of, “Oh, should we really be doing that?”
Holding off threats? Yeah, that would be good. But, well, it really happened. Third one resonates. I find a lot of people, “We’re going to get them back for what they’ve done.”
And I think that’s telling of the human heart. I’m not even saying that nations can’t do that. That’s an interesting discussion to have. But I think it’s telling of our human heart that that’s the one that resonates with us, right? Not that we know they’re going to get us and we need to stop them. Not that we need to help people who are being brutalized, but, “They got us and we need to get them.”
I don’t say that to criticize that. Again, I’m not trying to really wade into the rightness and wrongness of different theories of war tonight, but rather to say the fact that it resonates viscerally with us, I think, speaks to the fact that we’re ready for the vengeance part.
But the challenge is, if we’re not really dealing with those first two, and it’s only the third, then we can fall very easily into that, “We just want to get back, not get back to good.”
Talk about freeing the people, making sure they’re free, that half-century of torture may end. That’s talking about getting back to good.
Whether we can do it or not, another discussion well beyond the scope of what we’re talking about. But in any case, I think it’s so interesting watching this play out on the national stages. Some people are very excited. Some people are scared. Some people are very much opposed.
Looking at that this week, it was just very telling to me because you can see, we do crave vengeance.
And the key thing of God’s people is, we need to understand God’s heart, that God’s justice actually leads somewhere. And so if we crave vengeance, it shouldn’t simply be, “You hurt us, and now we’re going to hurt you.”
We need to make sure that we’re actually thinking, “Where’s the purpose going? Where is it going beyond that?”
Here’s where it’s going for God. Verse 25.
“I will turn my hand against you. I will thoroughly purge your dross. I will remove all your impurities.”
God plans—Option A of those ones I mentioned. I have to liberate. I guess the tyranny that has been oppressing the people that he made tyranny of sin.
We talked last week a little bit about purging dross. The term comes back up here. And so dross is, again, that impurity you’re trying to move out of the metal as you’re refining the metal.
Some translations translate it, I believe, the ESV actually makes this choice. I was a little surprised to use the term alloy here, might… No, I’m sorry, they didn’t use dross. That was a different translation. Maybe that was an ID.
And I wanted to mention that because if you have alloy, that’s really not the right term here. Because what? Does it…? Oh, yeah, there it is. Yeah, end of verse 23. Okay, I think that’s easy.
And I intentionally changed it on screen because I didn’t want us to use alloy, and then I thought, “Okay, yeah.” Because it’s not alloy.
What we’re looking at here is the stuff you want to remove, right? You put alloys into strengthened metals, right? So, if you are trying to build a car that’s lighter weight, you find a new alloy for your aluminum that allows it to be stronger and thinner at the same time. Or a computer, many of our computers and phones are built with metal frames today, and they find new alloys. They can keep shrinking it and shrinking it and making it lighter, lighter, and lighter without bending.
Here we’re talking about stuff you definitely want out. It’s not helping at all; it just needs to be removed.
And this is the key thing. God is going in, and there’s the evil supreme leaders of sin, that terrorized, and God’s saying, “I’m going to take those out. I’m not interested in negotiating with them; I’m not interested in a new one rising up. They’re out.” And we’re not talking about the ruler just over one nation. We’re talking about the very sin that often rules our hearts.
Even the best of us, if we can use that term, I’m still under that dark cloud. And God says, “I’m actually going to purify that. I got to take it out. I don’t want my people to have that dross.”
So we remove the waste.
Now, there’s another term that’s really interesting here, and I’m just going to pull this back up for a second.
“I will thoroughly purge your dross. I will remove all your impurities.”
If God speaks through that, there’s another term slipped in there that doesn’t really show up very clearly in our English, but the reason we get this sort of parallel is he also uses the term flux that could be translated flux, that is, or lie, perhaps.
And hear what he’s referring to.
There’s stuff you want to take out of the metal. And there’s stuff that they’re not really concerned with here, that we put into metals intentionally. But there’s a third thing that you put into the metal that isn’t really about strengthening it but simply keeping it from oxide, keeping it from rusting.
And that’s being referred to here.
So God doesn’t just want to move the impurities. He wants to prevent future impurities.
God is talking about a regime change.
He’s not interested in just going in, getting his vengeance, “I’m gonna take out some people because I am mad and I want to smite.”
That’s us. We would like to smite, right?
The disciples as they’re talking to Jesus say, “Shall we call down fire and brimstone?”
Jesus. “Have you not gotten it yet?”
Because they’re human. They’re us.
God says, “I actually want to put in flux. I want to keep the metal from tarnishing and rusting again. I’m in; they actually make things good, not simply make sure people get their comeuppance.”
That’s the difference.
That’s why the prophets could call out for God’s mercy.
“Oh, Lord, I have heard the report of you. I stand in awe, O Lord, of your deeds. Revive them in these years, make them known in these years, in your wrath. Remember mercy.”
And that’s not a weird contradiction when we’re talking about God. It isn’t weird to say, “God, I know you’re wrathful against evil. I know you’re going to come in with shock and awe and try to take out the evil regime. I know you’re going to do that, but show mercy.”
No, because God actually cares about us. He must take out the instruments of war. He doesn’t want to take out his people. He wants to restore them and purify them.
And that’s where I think when we react viscerally and we feel that call to vengeance, it’s not. And that’s why the scripture actually uses the term, not that God doesn’t avenge. It’s not that that’s wrong. It’s wrong when we don’t direct it, but we don’t use it to do something better.
And because God has actually controlled his emotions and he’s actually righteous all the time, he will move it in a positive direction towards mercy.
He’s not going to get everything he deserves. He could, but he’s not going to. But he’s going to get what gets his people to someplace good.
The very reason why the book of Isaiah is written, why we have this here, why does he give us this? He gives us this so that we can hear the people the time the judgments were originally made to conquered here and know that he hadn’t abandoned them, but likewise, we can see, and even when our world feels like it’s in all kinds of turmoil—some of it’s self-inflicted, some of it, the sins of others—that we don’t lose the sense that God actually is going somewhere good with us if we trust enough.
I want something good out of this. Not everything we do that even seems to fulfill the goal is good.
God could avenge by wiping out Israel off the map. There’d be even today the smoldering never-ending charred remains where the smoke just descended forever and ever, right? That sounds familiar with his people and just give up on them and say, “Okay, I tried. I tried. It didn’t work, fine, done.”
And he would have been right to do it. But he didn’t, because he wants something good at it.
Sure, a few weeks ago, a fast food horror story, I found another one this week. It was going around viral. This is for your enjoyment. And I don’t mind this one at all because I don’t like tuna. And so for those of you who do, I apologize to anyone that does. I’m going to ruin your Subway tuna experience, okay?
You ready for this? Okay, here’s someone making the tuna salad. I’m mixing it, tossing it. Oh, they missed a little bit, missed a little more. Here, let’s get a little wet. Oh, there’s some on the floor. Let’s get it off the floor here, back in because we have to fill the containers.
You just say to start by commotion over the last few days because…
Well, let’s ask the question here. Did they get the containers filled? Did the employee or employees get the containers full? Well, actually, they did because they took the tuna off the floor and put in the container. The right amount ended up in the containers. So if the measure only, did they complete filling the containers? Yeah, I guess so. You can put it on a scale; it’ll measure right out.
Did they actually do the job they were supposed to do? No. Because here’s the thing.
For those of you that actually like tuna salad, if you order a tuna salad sub at Subway, I’m sure you’re going to rush out to the one right down the street. This is not from them instead. So no offense to that franchise; again, I’m sure they wouldn’t do that, but you’re going to rush out and order one, right? If they told you, “We can get enough tuna to completely cover your sandwich. It’s going to be exactly perfect,” but some of it was on the floor, or you can get a sandwich where the last inch of the sub, you just want to cough because we didn’t have enough tuna.
Which one would you choose? Turkey, rice, and ham? Good choice. Good choice, yeah. You know, I think I’ll go with that. Maybe meatball marinara. That sounds much better. Don’t tell me about a viral video about meatball marinara, please.
But if we really were craving tuna, we’d say, “Give me the tuna that didn’t hit the floor,” even if it means I get less of it, right? Because I want something good. I don’t want floor dirt or whatever your feet have stepped in. I don’t… I don’t care whose speed it is. I just don’t want… This is not where the blessed are the feet. It’s not in there. I don’t want it.
A lot of times when we want vengeance, we’re just concentrating on filling the containers.
A lot of times, when we as God’s people want vengeance, and we even want it for the Lord, right? We say, “People have mistreated the Lord and we want them to know it.”
Here’s where we end up falling. They need to hurt because they’ve hurt the Lord. They need to hurt because they’ve hurt us who follow the Lord.
Well, we understand we need to understand what we’re doing is we’re saying, “Okay, you dropped the tuna salad on the floor. I’m going to pick it up and put it back in the container so that the container is full.”
And God says, “I don’t want dirt in my sandwich. I want to purify and give a clean, truly healthy, truly filling sandwich.”
And because God is all powerful and all holy and all knowing, he can actually do that in a way that there isn’t even that inch that doesn’t get anything. He can provide the whole thing.
He says, “Why wouldn’t you want that? To his people? Even if you’ve been mistreated? Why not turn to me and let me do something better? And if you’ve been the one who’s been mistreating, why not just stop the cycle of revenge and vengeance and justice and simply say, ‘I want the cleanliness that God can provide? I want that now.’”
You know, I’m going to make another batch. We take that, and we say, “Well, a guy wants the container full,” and we scoop it back up off the floor again, and we hand it to the guy and say, “See, I filled the container.”
Let me see wrongdoing. If we were in God’s shoes here, for example, we see the perfect opportunity for revenge. Perfect opportunity to make people hurt. God’s hurting, now it’s time for the people to hurt.
When we get hurt, we see the same. We see his church here. We see the same, and God says, “You see revenge. I see the future. I want you to see the future with me. I want to see where I’m leading because I don’t just take the dross out and purify the metal. I put the flux in to keep the metal from rusting. And I want you to be agents of flux. I want you to be the little piece of the little flux metal that’s being put on to make things pure.”
Listen to the world not to get vengeance for him. That’s his. But to be those that make a difference by being his agent in the world, pointing people to the God who cleanses. Are we eager to be flux? Are we eager to experience flux in our lives and to share flux with people around us? I think too often the answer is no.
Isaiah, Israel, the answer would definitely no. Even when they felt they were wronged, they just wanted to get back for that wrong. They thought it had all figured out because of that, right? The more righteous of mind? Well, we’ll make the less righteous hurt.
God said, “I want the less righteous to actually become righteous, them to know me.”
Fast forward a bit, Pharisees. What do they think? Oh, we saw that. We saw that in the Call of Worship.
What did the Pharisees do? They looked at Jesus and said, “Well, let’s kill him because he’s getting in the way. We have everything figured out.”
Too often in the church today, that’s the exact same way we are too. We might get the holiness of God and we get the wrongness of the people who oppose the holiness of God. What we don’t get is that God didn’t send his Son—the Father didn’t send his Son into the world so that he could smite the world. He sent the Son into the world to save the world.
He wants us to actually share that. And for a piece of flux, it might hurt. We’re getting melted down to keep something bad from happening. It’s going to be painful, but God says, “I’m sending you out for something better, because I see the future. I see what’s coming.”
And I’ve seen you when you weren’t precious metal, and I refined you to precious metal. And now I’m going to use you in the world to also spread that flux with my goal, my goal that I will accomplish.
I’m going to purify people and make them precious. God is the ultimate purifier.
What we see here, even in his anger, He has mercy.
He might have to be purified and sent to the world the hope of this purity, which prays.
Father, we thank you for the care that you have shown us. You take us when we’re broken, when we’re unworthy, when we’re impure, and you make us clean.
Would you help us to lay all our dross before you so that we might be purified? Would you add flux to us that we wouldn’t rust? Would you then use us as agents of that flux from this world that we would bring purity?
I wouldn’t just see a container and be satisfied if it’s full. Lord, you want us to be satisfied only with what you’re satisfied with.
We praise you, Lord, that you take us and we can’t often clean up from us. We can’t undo the dirt, but you can and you do.
Now would you undo that during our hearts and help us to spread the hope that you are the God who cleanses, and see through that cleansing that you do. We pray this in Jesus’ precious name. Amen.
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