18 March 2023 - whoever humbles himself

Today's Readings

(Audio)

Jesus addressed this parable

to those who were convinced of their own righteousness

and despised everyone else.

It was not necessarily the case that those to whom this description applied would easily recognize themselves in it. The initial hearing of the address seems safely distant as we laugh that there could be people like that. But then we begin to uncomfortably realize that by our very certainty that this parable is about someone else it has in fact become about us. We have convinced ourselves that our practices and beliefs are correct and as a consequence we tend to infer the inferiority not only of the beliefs and practices of others, but of the people themselves. All of this is surprisingly hard to avoid from a human perspective. We imagine that if we knew what we were doing was wrong we would change it, with the corollary that we must in fact be righteous. Yet this ignores our capacity for self-deception, for telling ourselves stories that justify us rather than really being open to what God might have to say. The symptom that makes it easy to diagnose this sickness is when we begin to judge others. It is then that we fail to recognize that any measure of righteousness in us is wrought by the grace of God and not by our efforts, that, apart from mercy, it would quickly become evident how far short of the glory of God we would fall.

The Pharisee took up his position and spoke this prayer to himself

Do we approach God with a sense of entitlement, as if the position we take up is ours to claim, and not a instead a gift from God? The immediate consequence of taking God for granted is that we forget how to direct our prayers toward him and begin speaking only to ourselves, saying words to reassure ourselves and to convince ourselves of our own righteousness. In order to genuinely approach God in prayer we need the fear of the Lord that is the beginning of wisdom, and that is deeply related to  humility regarding ourselves.

But the tax collector stood off at a distance

and would not even raise his eyes to heaven

but beat his breast and prayed,

‘O God, be merciful to me a sinner.’

This tax collector acted in this way because he better understood his limitations and God's greatness than did the Pharisee. Looking at himself, he could take nothing for granted, knew deeply that he had nothing in him with which God would be impressed or for which God would somehow be indebted to the man. But precisely because he didn't think believe himself to merit or deserve anything on his own he was open to making a genuine request, a prayer to God and not to himself. His humility ensured that he was opened outward onto God whereas the pride of the Pharisees closed him in on himself.

I tell you, the latter went home justified, not the former;

for everyone who exalts himself will be humbled,

and the one who humbles himself will be exalted.

The point is not that we ought to fill our minds with self-hatred. But being sufficiently aware of our liabilities to know better than to try to justify ourselves is a helpful corrective, especially for those of us who tend to live comfortably convinced that we more or less have our act together, and who often forget that, if this is in any sense true, it is entirely gift. When we know better who we are apart from the mercy of God we are better able to recognize and depend on that mercy. It can save a lot of effort at the immense task of self-justification that the Pharisee began, but could never truly finish. One suspects that after listing all the good things he did he was still desperatelyg trying to come up with more, suspicious that even that, after all, could never be enough. 

Your piety is like a morning cloud,

like the dew that early passes away.

This tendency of humanity to self-justify is the reason God sometimes allows us to be afflicted, to confront our limitations in a way that is hard to deny, but precisely with the purpose of healing us and restoring us to life. He will bring us even to the lowliness of the tax collector in the parable if that is what it takes to open us to the grace he wants to give us. It may be the case that we need not learn this the hard way if we can come to simply realize the truth of this parable. May God himself open our hearts to this revelation.

Come, let us return to the LORD,

it is he who has rent, but he will heal us;

he has struck us, but he will bind our wounds.

He will revive us after two days;

on the third day he will raise us up,

to live in his presence.

Tom Booth - The Jesus Song

17 March 2023 - first of all

Today's Readings

(Audio)

"Which is the first of all the commandments?"

The commandments were seen as the pure distilled wisdom of God. In the context of a discussion like this we must remember that they were not seen as mere burdens but rather as access to the mind and the heart of God. To ask which of them was the first was not to be concerned with their chronological order so must as their order of importance. Asked another way the question might read, 'What matters most to the heart of God?'

Jesus replied, "The first is this:

Hear, O Israel!

At first the answer given by Jesus may seem altogether unsurprising, but that is only because we are accustomed to hearing it. We must first understand the question being asked a little bit more deeply to truly appreciate his answer. The scribe was really asking not only which was the most important but which commandment could stand as a summary and explanation for all the rest. Was there a single commandment among them all that contained in itself all the rest? Or were the commandments themselves always going to be a house divided, pitted against each other as the Pharisees seemed wont to do?

The Lord our God is Lord alone!

You shall love the Lord your God with all your heart,

with all your soul,

with all your mind,

and with all your strength.

This commandment did seem to be the most important. But without the context Jesus would go on to add it would also seem that it was something that not inherently related to love of neighbor in even possibly set in opposition to it. We think of the way the Pharisees were scandalized by healings performed on the Sabbath as an example of this apparent tension. If it was to be a competition between God and neighbor then of course God must win. But would it have to remain a competition, a division of two apparently unrelated priorities?

The second is this:

You shall love your neighbor as yourself.

There is no other commandment greater than these.

With this addition Jesus clarified what was already, to him, implicit in the commandment he listed as the first. Loving God and loving neighbor were intrinsically related and could not be separated or set against each other. Women and men were made by God in his image, and honoring God would also always and at the same time honor that fact.

If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. And this commandment we have from him: whoever loves God must also love his brother (see First John 4:20-21).

The man who questioned Jesus understood the deeply Scriptural precedent for the answer Jesus gave. For God had insisted through the prophets that, "to love your neighbor as yourself is worth more than all burnt offerings and sacrifices". The scribe answered with understanding, but it appeared to be an understanding he had not yet managed to fully embrace or embody. He was "not far from the Kingdom of God" but he had not yet arrived. To some degree we too understand the importance of love of God and neighbor. But they have not yet been fully united in us as they are perfectly united in Jesus himself. And yet, this is our call, one which in some ways makes further questions unnecessary. But if we are truly to engage this call with all of our heart, soul, mind, and strength we will need the help that God alone can offer. We do not and cannot love God in order to earn his love but rather are able to love him because he loves us first.

I will be like the dew for Israel:

he shall blossom like the lily;

He shall strike root like the Lebanon cedar,

and put forth his shoots.

His splendor shall be like the olive tree

and his fragrance like the Lebanon cedar.

Again they shall dwell in his shade

and raise grain;

They shall blossom like the vine,

and his fame shall be like the wine of Lebanon.

Bob Fitts - One God

16 March 2023 - wrong division

Today's Readings

(Audio)

Some of them said, "By the power of Beelzebul, the prince of demons,

he drives out demons."

These from the crowd were among those for whom the warning of Isaiah applied, "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!" (see Isaiah 5:20). This scene is often brought up in discussions of the sin against the Holy Spirit because it was by that Spirit that Jesus performed these deeds (see Matthew 12:28). Misattributing them to the devil was therefore something more grave and grievous than to merely disbelieve them for the reason that it further removed from the crowds the means of salvation. 

When you speak all these words to them,

they will not listen to you either;

when you call to them, they will not answer you.

If they persisted with this categorization they would be unwilling to receive the salvation that the Spirit alone could convey, unwilling to enter the Kingdom of God because they could not recognize it as such because it did not meet their human criteria.

Every kingdom divided against itself will be laid waste

and house will fall against house.

Jesus and his Kingdom were not divided, but were rather entirely and clearly focused on the purpose of the Father's will. There was no admixture of evil, no tarrying even with lesser goods evident in the example of the Son of God. The crowds, by contrast, still had at least a foot in the world, though, since they were listening, perhaps they also had one in the Kingdom. 

Do you not know that friendship with the world is enmity with God? (see James 4:4)

At best they were divided and at risk. This is often the case for us as well, as we profess allegiance to the Kingdom, yet are willing to insist that a demon must be involved when it interferes with our enjoyment of the world. We see that the problem is not ultimately with Jesus and what he is proposing, but rather with what it means about us and our need to change. Our lack of willingness to accept Jesus' assessment of our lives results in something very much like this crowds' unwillingness to accept him. The division is not in him, but in us.

But when one stronger than he attacks and overcomes him,

he takes away the armor on which he relied

and distributes the spoils.

What are we to do with our divided hearts, easily susceptible to conquest by the hostile kingdom of darkness? We must rely on one stronger than ourselves and stronger than our enemy to set us free. We must first recognize that it is the very "finger of God" that works through him. The enemy is afraid that we might come to know this truth because if we know it we will be ready and waiting for rescue. We will no longer cling to illusions about how being prisoners of the strong man is not so bad. The strength of Jesus and the power of his Spirit are sufficient to release the stranglehold of the enemy on our hearts, the grip which confuses us about good and evil, and makes us settle for the damp dark prison that is slavery to sin. Only then can we enjoy the spoils, the gifts that the Spirit desires to pour out upon us. Let us look to Jesus, and to his presence in his saints, and see true and undiluted goodness, and allow this to raise the desires of our own hearts to pursue this same goodness. It will always remain beyond our strength to do so. But with the one stronger helping us it need not remain beyond our reach.

Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world (see First John 4:4).

Peter Furler - Greater Is He

Jars Of Clay - Two Hands

15 March 2023 - the law in order

Today's Readings

(Audio)

Do not think that I have come to abolish the law or the prophets.

I have come not to abolish but to fulfill.

Jesus came in continuity with the revelation of the Old Testament. It was not as though through Moses God was doing one thing and then set it aside to do something different through Jesus Christ. It was rather that the entire trajectory of the Old Covenant was toward Jesus himself. This means we will need a bit more nuance to distinguish between law and grace, letter and Spirit, than to simple see them as opposed to one another. It would be better to see the first as a preparation for the second, a preview of the better things to come.

Amen, I say to you, until heaven and earth pass away,

not the smallest letter or the smallest part of a letter

will pass from the law,

until all things have taken place.

It was necessary for Jesus to give this caveat lest the people mistake the Sermon on the Mount for something entirely new and different. After all, it contained all of those "You have heard that it was said" and "But I say to you" pairs. But what Jesus would go on to say was to bring to fulfillment the original purpose of the law, which was to change, not just behavior, but hearts, not just external actions, but motivations.

The risk with the Old Covenant was that it could be twisted by fallen human nature and made to appear to say what it did not really mean, as we see many times exemplified by the Pharisees. Remaining at the literal level allowed men to remain in some sense in control over the text rather than controlled by it. Such control would not preclude a sense of entitlement from being among the chosen, nor even a sense of pride from being, at least in appearance, faithful. The New Covenant solved this insufficiency not by abolishing the Old but by adding to it the gift of the Spirit.

Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, 6 who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life (see Second Corinthians 3:5-6).

We know that the word of God is sharp (see Hebrews 4:12). It is in fact too dangerous to handle apart from the Spirit. Without the Spirit we end up bringing death to ourselves and to others, measuring things in terms of limited human understanding, and then judging ourselves and others accordingly. When everything begins and ends with our control rather than surrender to God there is no protection against an ever increasing growth of pride and judgment within our hearts. Without a beginning in mercy we have no context or sense for how we can or should show mercy to others.

Now, Israel, hear the statutes and decrees

which I am teaching you to observe,

that you may live, and may enter in and take possession of the land

which the LORD, the God of your fathers, is giving you.

Now that the gift of the Spirit has been poured out the Law itself is able to take on great value for us who read by that Spirit. We can see in it evidence of God's own heart and open ourselves to his work within us to make our hearts like his own. Even those ceremonial precepts which no longer apply still have plenty to teach us. We do not celebrate Yom Kippur, but because our great high priest has made atonement once for all (see Hebrews 10:10). We no longer celebrate Passover. But precisely because our Passover lamb was sacrificed we do keep the Easter feast of the New Covenant (see First Corinthians 5:6-8).

However, take care and be earnestly on your guard

not to forget the things which your own eyes have seen,

nor let them slip from your memory as long as you live,

but teach them to your children and to your children's children.

Much more so than the wilderness generation must we remind ourselves of the mighty deeds the Lord has done for us, defeating sin and death and opening the way to resurrection and life. So too should we try to remember and give thanks for all that the Lord does within our individual lives. It might seem as though such blessings would be easy to remember, constant sources of refreshment and renewal. But the enemy is surprisingly skilled at stealing these memories from us if we don't return again and again to Jesus with thanksgiving for their gift. May we join together with the psalmist in praising the Lord for all that he has done for us.

Glorify the LORD, O Jerusalem;

praise your God, O Zion.

For he has strengthened the bars of your gates;

he has blessed your children within you.

Maranatha! Singers - I Will Delight

14 March 2023 - the lesson of mercy

Today's Readings

(Audio)

When he began the accounting,

a debtor was brought before him who owed him a huge amount.

We are debtors who owe to God a huge amount that we can not pay back. Even before our first sin we already owe him for the gift of our being and of existence itself.  Most of us end up squandering these gifts, but it is not the case that before we do we stand on even footing with him. Everything we might think to offer him is already his by right. 

Since he had no way of paying it back,

his master ordered him to be sold,

along with his wife, his children, and all his property,

in payment of the debt.

We are meant to offer all the we have and all that we are back to God in freedom. But sin makes us unwilling and even unable to make this self gift. We find ourselves with the ever increasing extensive debts from always trying to take more for ourselves. The master may then begin to take from us what we believe to be our own in order that we too might learn to fall back on the generosity of the giver.

'Be patient with me, and I will pay you back in full.'

This is what we all desire at a deep level of being: to give ourselves back in full to the one to whom we owe all things. And when the master sees that this is our desire, even though it exceeds our capabilities, he is moved with compassion for us. He negates our debt, taking the loss himself rather than demanding eventual repayment. This is meant to provoke a response in us, to motivate us to finally make the gift of self which has always been the only path the true fulfillment.

He seized him and started to choke him, demanding,

'Pay back what you owe.'

Sometimes we miss the lesson mercy is meant to teach. We acquire it so easily, because the master is so generous, that we tend to take it for granted, to perhaps mistake it for something that is our due. But if we are not astonished by mercy and thankful for forgiveness we run the risk of going back to the old routine of imagined self-sufficiency. We might continue to believe that reality is a zero sum game wherein we must take all we can lest we once more find ourselves insolvent. But we have never been self-sufficient. That has always been a great illusion. We have always been and must remain dependent on the generosity of the master. This should show through in our relationship with our fellow servants, freeing us to forgive generously as we were first forgiven.

Now when his fellow servants saw what had happened,

they were deeply disturbed, and went to their master

and reported the whole affair.

The master was deeply distressed because the servant missed the entire point of his mercy, which was not to establish the servant on solid independent footing at last. The master's purpose was rather to allow the servant to rely entirely on his, the master's, generosity, rather than on the servant's limited finitude. The debts of self-seeking and imagined independence were the prime obstacles to this, and so the master forgave them. But the servant failed to learn the lesson of this mercy and after receiving it seemed to become only more desperate, more violent to ensure his standing.

Should you not have had pity on your fellow servant,

as I had pity on you?

How free do we feel to show mercy to others? Do we forgive our brothers and sisters from our heart? Or do we seek the master's forgiveness only to ensure and enshrine our old ways of operating, building ourselves up at the expense of others, afraid to give because giving always feels to us like a loss? Our master still desires that we give ourselves back to him (and in turn to our fellow servants) as a response to his initial gift of our being, and then even more so in response to his mercy. With him it is not a zero sum game. He always has more than enough to supply the needs of all.

And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work (see Second Corinthians 9:8).

This is why it is not ultimately with sacrifices that we can restore the breach we have made between ourselves and God. What we need are instead are contrite hearts, not because these are anything that benefit God, but because into them he himself can at last enter, as he much desires to do.

But with contrite heart and humble spirit

let us be received;

As though it were burnt offerings of rams and bullocks,

or thousands of fat lambs,

So let our sacrifice be in your presence today

as we follow you unreservedly;

for those who trust in you cannot be put to shame.

Vineyard - Help Us Our God

13 March 2023 - not so great expectations

Today's Readings

(Audio)

Amen, I say to you,

no prophet is accepted in his own native place.

In Nazareth they were impressed at the words of Jesus, and yet they were limited in their ability to make a response of faith to those words. There seemed to be two roadblocks to faith. The first was that they thought they knew Jesus insofar as he was the son of Joseph, someone who had grown up in their midst. Who did he now think he was to return to his home town with all of this pomp and presumption, acting as if he were a teacher and a prophet? Was he not instead just another one of them, with the same limits they all had, the same limits they believe they had seen applying to him when he was a member of their community? The second roadblock to faith seemed to be jealousy. They seemed to feel that if he had performed mighty deeds in Capernaum, if he truly was he who claimed to be, ought he not to have begun and kept his focus on Nazareth? Shouldn't the place he had grown up, and the people with whom he had grown, have a special claim on his heart? But there was precedence for this. It was often the case that outsiders had a sufficient distance from what God was doing to recognize it, whereas insiders, those in Israel, were too close and too complacent to understand or even to care.

Indeed, I tell you, there were many widows in Israel

in the days of Elijah

when the sky was closed for three and a half years

and a severe famine spread over the entire land.

The idea that even Gentiles could find blessings that those in Israel could not was infuriating to the people at Nazareth. It was this sense of entitlement that made it difficult for them to welcome what Jesus was doing, combined with their jealousy that what had been done for others had not been done for them first. But Jesus revealed it was precisely in this way that God himself had often worked in history.

Again, there were many lepers in Israel

during the time of Elisha the prophet;

yet not one of them was cleansed, but only Naaman the Syrian.

We can see from Naaman the Syrian that even Gentiles often had problematic expectations that needed to be overcome in order to come to faith. But still, somehow the distance, that did not allow him to be overly familiar with or jealous of God's blessings seemed to aid in his setting these expectations aside when his servants suggested he do so.

But his servants came up and reasoned with him.

“My father,” they said,

“if the prophet had told you to do something extraordinary,

would you not have done it?

All the more now, since he said to you,

‘Wash and be clean,’ should you do as he said.”

On the one hand most of us are Gentiles and not Jews. But this does not automatically imply that we are now the ones who are open to what Jesus is doing. If anything it is quite the opposite for those us with his Church. We have grown up with Jesus in our midst. We believe we know him, where he is from, and exactly of what he is capable. We believe we will only see what we have seen before and do in fact feel a little jealous when someone claims to have seen something truly miraculous. When we are in need we think to ourselves, 'But I've never seen Jesus do that so he won't'. And then, incongruously, when someone tells us how Jesus touched her life or performed a work of healing or deliverance we think, 'Why not me?' 

Even though at first we may be jealous of the work that Jesus seems to prefer to do in the lives of outsiders, this too is by design and can be helpful. If, instead of our jealousy moving us to violence, it moves us to seek him more, we too can benefit. The stories of outsider blessings help shake us from our insider complacence and lack of living faith. They are given because Jesus does in fact want to do in Nazareth and in our Church the mighty deeds he did in Capernaum and elsewhere. He is attempting to open us to them. Paul discovered this pattern and wrote about it in his Letter to the Romans:

Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean! (see Romans 11:10-12).

What factors are limiting our own ability to welcome the Kingdom of Jesus in our midst? What presumptions do we have based on our history of years spent with him? Have we occasionally felt desirous of the blessings we see others receive, even so jealous as to harden our hearts to those blessings? Or do we expect that those blessings must come in a certain way, according to a certain formula with all of the right special effects as Naaman seemed to expect? Even in spite of such limitations of our imagination, what signs do we see that Jesus is alive and acting in our world today? Perhaps we can look more closely and come to desire and lean into this action rather than rejecting it in preference of our comfortable status quo. This is what Jesus himself desires, and his actions are meant in part to help awaken this thirst in us.

Athirst is my soul for the living God.

When shall I go and behold the face of God?

Matt Maher - Lord, I Need You

12 March 2023 - the water that I shall give

Today's Readings

(Audio)

A woman of Samaria came to draw water.

Jesus said to her,

“Give me a drink.”

The request Jesus makes of the Samaritan woman was shocking to her. For her, the status quo contained a litany of reasons why Jesus ought not ask this of her. She was an woman and a Samaritan, and an outcast even in that context. She was used to being excluded but Jesus did not seem deterred by any of these factors. The mode of his engagement with her was interesting. It disregarded the traditional grounds for marginalizing her, but he didn't simply do something for her or flatter her, but asked her for water. He didn't immediately skip past her checked past, but confronted it without letting it become grounds for pushing her away. He could not give her what he wanted to give until she discovered what it was for which she was truly thirsty.

Jesus answered and said to her,

“If you knew the gift of God

and who is saying to you, ‘Give me a drink, ‘

you would have asked him 

and he would have given you living water.”

"Give me a drink". Perhaps this meant that she would need to confront once more the endless cycle of seeking that had filled her life, one that had never truly satisfied her, but with this difference, that this time it was for the sake of Jesus who asked her to do it. At his command the inherent limitations of this earthly well were revealed precisely because they paled in proportion to Jesus himself. 'Look once more', Jesus might have said, 'at that which doesn't satisfy and recognize it for what it is. Instead, turn to me, who can give you that thing which you have always been seeking at the deepest level, but have never been able to find.'

“If you knew the gift of God

and who is saying to you, ‘Give me a drink, ‘

you would have asked him 

and he would have given you living water.”

It is not altogether obvious to us that even when Jesus asks something of us he does so precisely because he has something greater that he wants to give. We have been seeking a myriad of mirages that have always failed to produce the happiness they promise. But when we allow ourselves to respond to what Jesus asks, to do something precisely because it is for him, we can begin to realize the endless possibilities for fulfillment and peace that can only be found in him. Suddenly a drink of water, which had heretofore been a sign that we were outcasts, that all was not well, that there was an endless drudgery we had endured and had yet to endure, takes on a new meaning full of hope. 

“Sir, you do not even have a bucket and the cistern is deep; 

where then can you get this living water?

We need to allow Jesus to raise our minds above the exigencies of the moment, the seeming difficulties entailed in transforming the situations of our life. He wants to raise our minds to an entirely different level where the old preoccupations will no longer hold sway because we have found a lasting source of satisfaction.

“Everyone who drinks this water will be thirsty again; 

but whoever drinks the water I shall give will never thirst; 

the water I shall give will become in him

a spring of water welling up to eternal life.”

The woman began to realize that this was indeed the water for which she had always longed but which she had never tasted. It was this satisfaction that she sought to no avail in her many failed relationships. But now there was a new and preeminent relationship, one with Jesus himself, that was offered to her and that could truly deliver. She realized that she was spiritually thirsty and that Jesus himself was offering her the living water she desired. But could it really be so? This was obviously a religious remedy, a gift of the Messiah. She was still afraid that she might be excluded, if not by Jesus, then even perhaps by God himself.

But the hour is coming, and is now here, 

when true worshipers will worship the Father in Spirit and truth; 

and indeed the Father seeks such people to worship him.

The Father himself desired to pour out living water through his Son on any and all who would worship him in Spirit and truth. Old barriers and causes for division would be torn down and removed, their purpose having been served. She would then truly taste exactly that for which she thirsted, the Spirit himself, the true source of living water. The fulfillment she had always sought and never found could finally be realized in this right relationship of worship to the Triune God. And because all of this happened at a well we know that author had in his mind the Old Testament background of marriage relationships that began at wells. With Jesus, this location was no accident. He was inviting this woman to a nuptial union with God himself.

The woman said to him,

“I know that the Messiah is coming, the one called the Christ; 

when he comes, he will tell us everything.”

Jesus said to her,

“I am he, the one speaking with you.”

Jesus was the gateway to this relationship, the source of this living water. She was able to realize it precisely because of the way he knew and comprehended her entirely, including her past, and yet still accepted and desired her. What was this experience like? It was like finding in Jesus himself the true and ideal bridegroom who loved her and had always loved her. He thirsted for her, that she in turn would thirst for him, so that, at last, she could be sated.

And hope does not disappoint, 

because the love of God has been poured out into our hearts 

through the Holy Spirit who has been given to us.

Are we thirsty for God? Or are we instead preoccupied with "broken cisterns that can hold no water" (see Jeremiah 2:13). The more we learn that thirst for God the more he himself can satisfy our hearts. 

Delight yourself in the Lord,

and he will give you the desires of your heart (see Psalm 37:4).

Lent is an ideal time to become increasingly aware of this thirst and to allow it to make us cry out, "Sir, give me this water", knowing that he will do so.

Kutless - All Who Are Thirsty

Matt Maher - Come To The Water