Is your view of Jesus biblically accurate?
WATCH
What We Believe, 4 of 11 from July 13th, 2025
"Who do you say Jesus is?"
Christology by Tyler Hoffler
SUMMARY
This sermon explores the fundamental question Jesus asked his disciples: "Who do you say that I am?" It delves into the nature of Christ, examining His preeminence, incarnation, hypostatic union, substitutionary atonement, resurrection, and second coming. Tyler emphasizes the importance of understanding Jesus' identity as both fully God and fully man, and how this impacts our faith and daily lives. The sermon challenges listeners to reflect on their personal answer to Jesus' question and how it affects their beliefs and actions.
REFLECTION & DISCUSSION QUESTIONS
💬 Who do you say that Jesus is?
💬 Do you have a Christ-centered view of Scripture?
💬 Is your view of Jesus biblically accurate?
ADDITIONAL RESOURCES
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PLEASE NOTE: The following transcript is automatically generated and may contain errors.
[ This morning we were talking about the doctrine of Christology, what we believe about the person and work of the Lord Jesus Christ.
Just gotta figure out how to work the pointer.
All right.
nope there we are all right so there it is christology we're talking about the study of christ the person and work of jesus christ as he exists particularly in the trinity as an individual we have a mission statement that we are going through as a church together as the charis fellowship as we acknowledge who the lord jesus christ is these are the points we're talking about this morning you can find them in the charis commitment to common identity
And the point of the messages this morning is to break these down simply so we can have a clearer picture of who Jesus is, right?
And why that matters.
And understand that as many of us come, we have an idea of like doctrine and theology.
We can immediately have a tendency for some of us to check out and be like, that's that thing you do in seminary.
I'm not really interested.
Let's just, you know, kind of move on to the singing.
But we are talking about Jesus, fundamental to our faith.
We are talking about Jesus, our Lord and Savior.
We are talking about the very reason we are here.
And it is important to know what we believe because what we believe affects what we do, right?
Our orthodoxy affects our orthopraxy, right?
And if what we're doing doesn't affect what we say we believe, maybe we should reconsider the things we believe and evaluate and ask God to search our hearts and our souls.
and to show us what we really believe about who he is.
So as a Karis Fellowship, this is our statement.
Jesus Christ is fully God, existing eternally.
Everything was created by him and for him.
We're talking about Jesus.
Everything was created by Jesus and for Jesus.
His incarnation, the incarnation of Jesus, him becoming flesh, took place in the womb of a virgin, the Virgin Mary,
Jesus became a man but never sinned.
Jesus died a substitutionary death to atone for sin, our sin, resurrected bodily and ascended into heaven where Jesus remains fully God and fully man and is presently ministering until Jesus comes again.
And I hope you can declare that all those things are true and all those things are worthy of our utmost respect and belief affecting our lives as we seek to see the Lord high and lifted up.
up as is our practice church let's pray the disciples prayer our father
In heaven, hallowed be your name.
Your kingdom come, your will be done on earth as it is in heaven.
Give us this day our daily bread and forgive us our debts as we also have forgiven our debtors.
And lead us not into temptation, but deliver us from evil.
For yours is the kingdom and the glory forever.
Amen.
to simplify the person and work of Jesus Christ as much as possible, I believe we can really put it into one question, and the question is this.
Who do you say that I am?
We see that question here in Matthew 16, verses 13 through 18.
Jesus takes the disciples into Caesarea Philippi, and he asks the disciples, who do people say that the Son of Man is?
And they said, some say John the Baptist, others say Elijah.
or one of the prophets.
And he said to them, but who do you say that I am?
Simon Peter replied, you are the Christ, the Son of the living God.
Church, I pray that is your answer this morning.
And Jesus answered him, blessed are you, Simon Barjona, for flesh and blood has not revealed this to you, but my Father who is in heaven.
And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.
So I do want to camp out here a little bit before we get into the attributes of God, of Jesus Christ this morning.
Because in asking the question, who do you say that Jesus is, C.S.
Lewis brought forth an answer on this.
And he said there's one of three categories we must all fall into.
We either believe that Jesus is Lord.
That is what we claim as the church.
We believe that Jesus is a liar, or we believe that Jesus is a lunatic.
So how does that make sense?
It has to be one of the three.
Either Jesus is Lord, he was who he said he was, and he was that, or he's a liar, right?
He said that he was those things, but he knew he wasn't.
He did not possess that which he claimed, or he was a lunatic, right?
He said those things, he believed it, but he wasn't.
He didn't have what he needed to back it up.
So as a church, we are claiming that Jesus Christ is Lord.
We are claiming that Jesus Christ is the son of the living God, as Peter responded.
So it's interesting to me, if you look at the very beginning of this, Jesus takes them into Caesarea Philippi to ask his disciples this question.
What is the implication there?
Well, the implication there is that Caesarea Philippi, as we know now modernly, is about 120 miles north of Jerusalem.
It's in what would be considered northern Palestine today.
But at that time, it had been a place of worship of Pan, a very polytheistic religion.
There's a lot of religious attributes being talked about in temples in Caesarea Philippi.
There's a lot of ideas coming out.
competing there.
For a long time before that, it was a center of worship for Baal, who you'll see mentioned in the Old Testament, God of fertility and God of worth, creation, those things.
And then about this time, too,
Herod the Great had built a temple there for Caesar Augustus, right?
So this area is showing a large propensity towards understanding and worship of Roman rule and the lives of the people in the early century of A.D.
So we see that Jesus brings his disciples to a place where the question is being asked continually, right?
Who is God?
What is God?
What does he believe?
And people are talking a lot about Jesus during this time.
People are following him.
They have all these questions.
And they said, some say John the Baptist, others say Elijah, and others say Jeremiah are one of the prophets.
From a Hebrew perspective, it's not hard for us to realize why this was being said.
Because Jesus is, we can look back from our New Testament perspective and realize that Jesus is the fulfillment of the law, right?
He is revealed in the Old Testament.
We can look at the Old Testament as the New Testament concealed and the New Testament as the Old Testament revealed.
That Jesus, as he's fulfilling the law, as he's fulfilling the things prophesied in the Old Testament,
point of Scripture, right?
And so we should be Christ-centered in our approach to Scripture, seeing Him both in the Old Testament and the New Testament.
I know that one thing that I'm fearful of personally, like in preaching the Old Testament and my explaining or understanding the Old Testament, my belief in the Old Testament,
is that I could get up here potentially and preach a sermon on any Old Testament passage and get a compliment from a Jew or a Muslim saying, hey, I appreciate the way you handled the word this morning.
And that can be done, right?
Because if we don't have Christ as the central point through all of Scripture, we're missing the point.
We're not preaching Christian sermons.
We don't have a Christian understanding.
We have a Jewish or a Muslim understanding complemented with Christ.
And that's not going to cut it.
Right?
Jesus is the central point of all things.
He is preeminent, as we will see.
He is made for all things.
All things are made for Him.
And He alone is worthy of all glory and worship.
And as we see Him, we see the Father revealed through both the Old and the New Testament.
We'll talk a little bit more about that moving on.
Continuing on the passage, Simon Peter replied, you are the Christ, the Son of the living God.
That is the answer to the question, who do you say that I am?
You are the Christ, the Son of the living God.
Have we answered that as such for ourselves?
And Jesus answered, blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
I realize that
Whatever I say this morning is worthless unless God the Father speaks to our hearts.
Unless the Holy Spirit moves in this place to speak through his scripture as he has promised he would.
Because it's God who reveals truth to us.
And I think there is an issue in talking about things like theology.
where you talk to people and there's a sense of pride, there's a sense of arrogance, there's a sense of looking down on others for not understanding things that some seem to understand.
I think the scripture is pretty clear.
It's God who reveals truth, right?
And it's God's truth.
And if we're going to handle theology like that, we're like one blind man beating another blind man because he's blind, right?
Theology should humble us.
As we talk about Christ, we should be humbled, right?
that the God of the universe stepped down to become a baby, to die, to raise again, and he's coming again for us.
That is a humbling fact of doctrine.
So again, does what we say we believe affect how we live?
If theology does not cause us to live humbly, I doubt the truth of our theology.
Who do you say that Jesus is?
So blessed is Peter, as God the Father reveals this truth to him, for flesh and blood has not revealed this, but my Father who is in heaven.
And I tell you, you are Peter, and on this rock I will build my church.
Now, in Catholicism, they would take this and say that Peter, this is the establishment of the Pope, the establishment of papal authority.
We are Protestants, that's not what we believe.
We believe that what he is saying here is on the confession that Peter made, not on Peter himself, but on the confession.
In the confession rests the power.
You are the Christ, the Son of the living God.
That is the power in the confession, not that the power is in Peter.
Not that the power is in me or in you, but it is in what we confess, that Jesus Christ died for sinners.
Look at my life.
He died for me.
I'm here to declare that he's died for you.
Repent and believe, for today is the day of salvation.
And then, finishing it out, I will build my church.
and the gates of hell shall now not prevail against it.
Jesus set out to do a great work.
He's doing that work.
If you look around this room, there's testimony to that work being done through the lives of individuals throughout the centuries and for time to come until Jesus Christ returns.
Jesus Christ is just as alive and just as real and just as present today
As he was then, he is today in the lives of believers.
So again, the question is, who do you say that I am?
And does our answer to that question reflect the way we live as proof of what we say we believe?
The gates of hell shall not prevail against it.
Gates are not an offensive thing.
I've never seen somebody attack somebody with a gate, right?
Gates are defensive, meant to keep people out, right?
The gates of hell stand there in the path of the church as the church moves forward with the good news of who Jesus is and what he sets out to do.
And the gates of hell will not stop us.
They will not prevail because Jesus has conquered death, Satan, and sin by his death on the cross.
And we need to move forward in obedience to the confession that you are the Christ, the Son of the living God, and move forward proclaiming so in boldness and power and purity.
Who do you say that I am?
So we mentioned briefly, just to touch on this, the Old Testament.
Christ in the Old Testament, we see this clearly through typologies.
What is a typology?
A typology is a study or analysis or classification based on types or categories, a doctrine of theological types, especially one holding that things in Christian belief are prefigured or symbolized by things in the Old Testament.
That's according to Webster.
I'm sure you've heard of Webster and his dictionary.
So what are these typologies?
Well, there's a lot of places we see Jesus in the Old Testament.
We see Jesus from Genesis to Revelations.
But we see Jesus very clearly in the Old Testament.
We see that he is revealed in the Old Testament because he is.
He is the seed of the woman.
He walks with us in the garden.
He crushes the head of the serpent.
He clothes us in righteousness.
He breaks down tall towers.
He is the lion of the tribe of Judah.
He is a prophet like that of Moses, going to Egypt as a newborn boys are killed, wandering in the wilderness.
facing temptation.
He is a cloud by day and a fire by night.
He is our daily bread.
He is manna falling from heaven.
He is the fulfillment of the law.
He is our kinsman redeemer.
He does not bow to false gods.
He stands with us in the fire.
He shuts the mouths of lions.
He tears down walls.
He
turns seas into dry ground.
He is a friend that sits closer than a brother.
He is our refuge in the storm.
He delivers from pharaohs and false gods.
He is peace.
He is the Lamb of God.
He is our atonement.
He is alone the one that offers salvation.
He is Lord and Savior.
He is Jesus Christ.
All these stories of the Old Testament we see manifest through Jesus.
They are pointing to him.
The way the people in the Old Testament were saved is the same way we are saved.
It's just the difference of the timeline, right?
We are placing our faith in Jesus Christ who had died.
They were placing their faith in a Jesus Christ who would die and a Messiah who would die.
So as they're offering their atonement sacrifices to him, they're looking forward to what is to come, ultimately Jesus Christ.
Right?
And as we look back, we no longer make those sacrifices because we see that the ultimate sacrifice has been fulfilled in the timeline of Christ.
Who do you say that I am?
Preeminence.
Simply meaning surpassing all.
Colossians 1, 15 through 23.
He is the image of the invisible God, the firstborn of all creation.
For by him all things were created in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities.
All things were created through him and for him.
And he is before all things, and in him all things hold together.
And he is the head of the body of the church.
He is the beginning, the firstborn from the dead, that in everything he might be preeminent.
For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by blood of his cross.
Jesus didn't just begin at the incarnation.
Jesus has always been.
He is preeminent.
He has always existed with God the Father and the Holy Spirit.
He is the image of the invisible God.
It is the fact that he dwelled in personhood and work that we can see God the Father.
Over and over again in the Gospels, you see Jesus say, if you have seen me, you have seen my Father.
It is because of Jesus' life, death, burial, and resurrection that we can see clearly the essence of God.
He is the firstborn of all creation.
For by him all things were created.
All things, galaxy, light years across that we can't even begin to fathom.
The telescopes are just now picking up new and new stuff.
that we have to grasp our minds around somehow understanding the glory and majesty of God as we see pulsars and quasars out light years from our known spot.
We see angels that he created, powerful beings that when you see them encountered in the Old Testament and the New Testament, people are struck with fear because of how mighty and powerful these creatures are.
Creatures that sing his praises daily, hiding their face, hiding their feet, singing holy, holy, holy in the throne room of God.
He created these creatures.
He created kings and countries, presidents and kingdoms.
He created all things, and he is still present in the working of his creation.
We are not deists.
It is not the idea that Jesus created all this and he stepped back just to come back to die and then step back again.
Jesus has been present since the beginning and he will be present forevermore.
He will not leave us.
He will not forsake us.
He is just as active in his creation as he was in the seven days.
And we should take comfort in that.
For in him all the fullness of God was pleased to dwell.
Amen.
That God living in perfect harmony with one another in love, perfect communion has always been.
Jesus is preeminent.
Jesus is perfect.
All in all.
All things are made for him.
Things are made through him, by him, for his glory.
And as we look and see Jesus as the preeminent God, we see the essence of God.
Incarnation.
Taking on flesh is what that means simply.
In the beginning was the Word, and the Word was with God, and the Word was God.
He was in the beginning with God.
All things were made through Him, and without Him was not anything made that was made.
Now, if we were looking at that for the first time, possibly from a first century perspective, whether that be a Hebrew perspective or a Greco-Roman perspective, we would possibly see this differently.
A lot of Hebrews during that time were not obviously assigning creation to Jesus Christ, right?
They were seeing him as blasphemous.
They were seeing him as a liar.
But in the beginning was the Word, and the Word was with God, and the Word was God, logos, right?
That is how all things were created, was through the Word, right?
That's where we get the idea of ology, right?
The study of.
Jesus is the word of the word.
He was in the beginning with God.
All things are made through him, without him.
was not anything made that was made, right?
But this is not clear to a first century reader until later on in verse 14, it says that the word became flesh.
And in verse 17 in John chapter one, it gives that identity to Jesus.
As it says, that flesh was Jesus.
Jesus as the creator of all things, stepped down to come, be born of a virgin, to be a baby,
to live humbly.
There's not a whole lot you can do as a baby, right?
You are fully dependent on someone to care for you, to provide for you, to take care of your needs.
God of the universe subjected himself to that.
That's a powerful, powerful thing to think about.
And truly a miracle.
I think we think of miracles all the time of...
There's the water being turned to the wine.
There's the feeding of the 5,000.
There's walking on water.
There's bringing Lazarus back from the dead.
But what about the miracle of God becoming flesh?
Who do you say that I am?
Do you say that Jesus is the incarnate, preeminent Son of God?
But why must the preeminent become flesh?
Why must the Creator become like His creation?
Sin didn't just damn our souls.
It damned our entire self.
It damned our flesh.
It damned creation.
The consequences of sin is death.
And that death does not just affect us spiritually.
We physically die.
We see creation around us die.
Creation suffers from sin entering through one man, and through one man it must be restored, and through one man it was.
That man's name is Jesus.
Jesus had to come in the flesh.
This is further carried out in a word called the hypostatic union.
This is the understanding that God is, Jesus is fully God and fully man.
Luke 2.40 points to this.
And the child grew and became strong, filled with wisdom, and the favor of God was upon him.
We see in Philippians 2, 6-8 that who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself by taking the form of a servant.
Being born in the likeness of men and being found in human form, he humbled himself by becoming obedient to the point of death, even death on the cross.
Jesus Christ being both fully God and fully man, not that he's 50-50, he is 100-100.
He is 100% God and 100% man, never ceasing to be God, never ceasing to have the essence of God.
This is an important point to make.
A lot of the heresy that comes about in saying Christology happens here in the hypostatic union.
But church, if you can accept this, that Jesus was 100% God, 100% man, never ceasing to be 100% God,
then we are in a safe place to see Jesus.
Jesus had to grow and learn and experience from life.
He came as a baby, right?
There's not much a baby can do for itself.
He was reliant on others.
He lived in community with others.
He was dependent on others just as we are.
He was tempted in ways that we are tempted, right?
So we don't have a high priest who doesn't sympathize with us, but one that sympathizes with us and our every need because he knows what we experienced.
1 Peter 2.22, he committed no sin, neither was no deceit found in his mouth.
Even though he was tempted, he remained pure.
He remained God.
He did not take on sin as we have sinned, but remained sinless, a sinless man.
We have a Savior who being fully God and fully man can deliver us from sin, but also sympathizes in our weakness, and this should bring us comfort.
that no matter what we're going to, no matter what you brought with you through the doors this morning, that you can feel and experience the comfort and the peace that only Jesus Christ can offer you.
Let us not fall to temptations, but let us draw near to him, knowing that he doesn't stand there to condemn us, but to love us and offer us forgiveness as we forgive others.
Substantial atonement.
Surely he has borne our griefs and carried our sorrows.
Yet we esteemed him stricken, smitten by God, and afflicted.
But he was pierced for our transgressions.
He was crushed for our iniquities.
Upon him was the chastisement that brought us peace.
And with his wounds we are healed.
All we like sheep have gone astray.
We have turned everyone to his own way.
And the Lord has laid on him, laid on Jesus, the iniquity of us all.
There's only one man in history who got worse than what he deserved.
The rest of us, we deserve what we get, right?
For the wages of sin is death, but Jesus.
But the gift of God is eternal life.
But Jesus...
took on us the iniquity of us all.
He was that atonement.
We see the picture of the atonement most clearly in the Old Testament as you would bring an animal, an unblemished animal to a priest and they would sacrifice it on your behalf to make atonement for your sin.
And Jesus is that ultimate atonement.
Jesus has made that way for us.
He is that unblemished lamb sacrificed on the altar.
He laid down himself for our sin.
All these things are the culmination of things we've discussed leading up to this, preeminence, incarnation, hypostatic union.
These are vital because if Jesus wasn't fully man and fully God, then he couldn't step in as a substitute to make atonement for our sins.
He seeks out to redeem our whole self, spirit, flesh, and even go as far as to say creation.
He has a plan and he is working it.
Who do you say that I am?
Think about atonement.
There was a man walking down the road.
It was snow-swept.
Next thing he knows, he gets clocked by a rocky snowball right to the side of the head.
And so he notices his glasses go tumbling.
He's got a cut under his eye.
He's bleeding.
He's a little taken aback.
He looks around.
He sees from where the area the snowball came from, there's a little boy hiding behind the snow berm.
Then takes off as they make eye contact, running to the house.
The little boy goes into the house, scared, fearful of what the man may tell his parents.
A few hours go by, the little boy's almost forgotten about what happened a few hours earlier, and hears a knock on the door.
And before he can respond, his mother answers.
The man talks to the mother for a little while, and she explains what had happened, and he asks to speak to the boy.
The boy doesn't want to come, but the mother says, no, you're going to come talk to this man.
And the man says to the young boy, he says, you've hurt me.
I have a mark.
I have a scar.
I have blood.
My glasses are cracked.
The little boy's just waiting for the consequences.
He's white knuckling the chair as this man talks to him, waiting for the consequences to fall.
And the old man pulls out something out of his pocket.
It's a handmade fishing lure.
And he gives it to the boy, and the boy's like, I don't understand.
He says, why are you giving this to me?
And the man says, because I too have committed offenses against people.
And it was from the mercy being shown, the withholding of punishment.
the grace being given, the things given which I did not deserve.
You don't deserve this fishing, Lord, but I'm giving to you freely.
I'm withholding punishment so that you may see something greater.
And the man goes on to talk to the young boy about Jesus and talks to the mother about if he can take him fishing when the ice melts.
The boy is fearful of the coming consequences.
But for those of us like the man who have been shown mercy, the withholding of punishment, there should be a desire to share mercy.
For those of us who have been shown grace, being given that which we do not deserve, there should be a desire to show grace.
Jesus shows us both grace and mercy.
And he does so as our substitutionary atonement.
The man ties it all back to Jesus.
Romans 2.4, it is his kindness that leads us to repentance.
Romans 5.8, but God shows his love for us and that while we were still sinners, Christ died for us.
We deserve death, but God sent Jesus to be our substitutionary atonement, receiving in him grace and mercy.
But it gets better, church.
As much as we've talked about Jesus and it's all been good news up to this point, it gets better because Jesus did not stay dead.
There is the resurrection.
1 Corinthians 15, 1-11.
I think this is a beautiful passage to show the entirety of what the gospel is.
If someone asks me, how do you define the gospel, the good news of Jesus Christ?
This is where I go.
Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you, unless you believed in vain.
For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the Scriptures, that He was buried, that He was raised on the third day in accordance with the Scriptures, and that He appeared to Cephas, then to the twelve,
Then he appeared to more than 500 brothers at one time, most of whom are still alive, though some have fallen asleep.
Then he appeared to James, then to all the apostles.
Last of all, as to one ultimately born, he appeared also to me.
For I am the least of the apostles, unworthy to be called an apostle, because I pray.
persecuted the church of God.
But by the grace of God, I am what I am.
And his grace toward me was not in vain.
On the contrary, I worked harder than any of them.
But it was not I, but the grace of God that is within me.
Whether then it was I or they, so we preach, and so that you believed.
It's not just the fact that Jesus raised from the dead.
We saw Jesus raise Lazarus from the dead.
Like we know he has the power over death, right?
But we have proof in it that Jesus revealed himself to so many people.
And they weren't just people that you couldn't ask.
He says, there are so many of them.
Go ask them yourselves.
Some of them have died, but some of them are still living.
Go knock on their door and ask them the firsthand account.
Over 500 people saw Jesus Christ in the flesh after his death.
being resurrected.
And if we have confidence in his resurrection, we can have confidence in our future coming resurrection.
Jesus didn't stay dead.
And for those of us who believe, we won't either.
We won't stay in the grave, but we will rise.
Because he raised, we have confidence in our resurrection, not just from sin, but from death.
And to add to the goodness,
It continues, he is coming back.
The second coming.
It doesn't end at the resurrection for Christ is coming again.
1 Thessalonians 4, 13 through 18.
But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope.
For since we believe that Jesus died and rose again, even so through Jesus God will bring with him those who have fallen asleep.
For this we declare to you by a word from the Lord.
And we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep.
For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, with the sound of the trumpet of God.
And the dead in Christ will rise first.
Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air.
And so we will always be with the Lord.
Therefore, encourage one another with these words.
When's the last time you encouraged someone else with the truth of the second coming?
The truth that it's not over, that Jesus is coming again, that he has a plan.
Who do you say that I am?
He is alive and present and waiting to redeem.
Doesn't end at the resurrection.
I hope you find encouragement in the person and work of Jesus.
I hope that you can say, Jesus is the son of the living God.
I hope that you declare him as Lord and Savior.
I hope that you declare him as all in all.
I hope that you see him high and lifted up.
Who do you say that Jesus is?
That's the question we must answer.
Who do you say that I am?
Some questions to leave you with this morning.
Let's close in prayer.
Father, I thank you for this time that we get to speak about Jesus.
I thank you for Christ.
I thank you for his preeminent self, the incarnation, the hypostatic union, the substitutionary atonement, the resurrection, and the second coming.
Praise you for the confession that we can also claim as you reveal truth to us.
That Jesus is the son of the living God.
He is our savior.
He is enough.
And life is meaningless without him.
I pray that what we say we believe will be carried out in our actions.
Furthermore, Father, if there's something I said that is untrue or unclear or inconsequential, I pray that those things will be forgotten and that only truth will reside.
It is in the name of Jesus, who alone is worthy of all glory and honor and praise, that we pray these words.
God, thank you for your Son.
Thank you for salvation.
In Jesus' name, amen.
