Gary Hamrick - All Talk but No Walk (01/22/2026)
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Isaiah 29 begins with a woe against Jerusalem—called Ariel—for their rebellion, highlighting how the people honor God with lips while their hearts remain distant, making worship mere human rules rather than genuine devotion. Jesus quotes this in Mark 7 to expose Pharisaic hypocrisy focused on external rituals over heart purity. The sermon warns against "all talk and no walk," examining hypocrisy toward self, others, and God, urging believers to seek undivided hearts that truly walk as Jesus did.
Opening Prayer
Isaiah chapter 29 and verse 13: the Lord says, «These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men.»
I’ve titled my teaching today «All Talk and No Walk.» Let’s pray first. Father, we come into your house this morning just grateful for your love. And thank you, Lord, for your grace. Your mercies that are new every morning. Your compassions—they fail not. Great is your faithfulness to us, Lord.
And as we open up your word today, we pray that you would speak to our hearts—that you would take this passage and the surrounding story of Isaiah 29 and just bear witness with our hearts today—that we might be shaped more into the image of Jesus Christ our Lord. In whose name we pray. And everybody said amen.
Woe to Ariel: Jerusalem's Indictment
Well, with your Bible still open there to Isaiah 29, if I could draw your attention to verse 1. Notice how this chapter begins. In verse 1, Isaiah writes, «Woe to you, Ariel, Ariel, the city where David settled.» The first word here of chapter 29 is the word «woe.» Whenever you see the word «woe,» it should cause you to pause because it is a warning. It is a pronouncement of God’s impending judgment.
And his judgment is coming to Ariel. Isaiah writes that word twice: Ariel, Ariel. And then he helps us to understand exactly who or what he’s writing to because he adds «the city where David settled.» So this is an indictment against Jerusalem. And Ariel is a nickname for Jerusalem.
«Ariel» in Hebrew means «Lion of God.» And so it speaks to the majesty and splendor and strength of the city of Jerusalem, which is the capital city of the southern kingdom of Judah during this time. Isaiah the prophet has been called to minister God’s word to the southern kingdom of Judah and Jerusalem as its capital.
But this is probably a play on words. Because while Ariel means «Lion of God,» Isaiah is probably being a little sarcastic here in indicting the city of Jerusalem. This is the only place in all of the Bible—in this chapter—where Jerusalem is nicknamed Ariel. And again, probably a play on words that Isaiah is in as much saying to the people of Jerusalem: you pride yourselves in your strength, in your majesty, and in your splendor—like the Lion of God, like the king of the beasts. But woe unto you because your splendor and your majesty and your strength are about to fade.
And that’s this chapter here. He’s writing to the people of Jerusalem—the capital city of Judah—is warning them in advance. Because of their rebellion against God, God is going to come against them, and he’s going to judge them.
That’s why here in chapter 29—look at verse 2—God says through the pen of Isaiah, «I will besiege Ariel.» In verse 3: «I will encamp against you.» In verse 4: «You will be brought low.»
The Heart of the Problem: Lip Service Without Heart
Now the question becomes: what have they done to rile the judgment of God like this? Well, one of the things that they’ve done wrong is found here in our opening verse where we started—at verse 13. Look at it again with me now. The Lord says to them, «These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men.»
So one of the things here that has displeased God very much—so in terms of the actions and attitudes of the people of Jerusalem—is this disposition of they give God lip service, but their hearts are far from him.
What exactly does this mean, and why is it so serious? Well, again, as I’ve said many times here at Cornerstone: the best commentary on the Bible is the Bible. And we see Jesus quoting this verse to indict the people of his day as well. And Jesus gives us a word to help us understand what was so wrong in Isaiah’s day—same problem in his own day.
Jesus Quotes Isaiah in Mark 7
So if you have your Bibles still handy, if you’d go to Mark chapter 7. If you’ll turn to Mark chapter 7, we’re going to see Jesus quoting this verse, and we’re going to see the context in which he uses it. So go in your New Testaments to Mark chapter 7 now.
On your way there, just by way of free information: Isaiah is one of the favorite books that Jesus quotes from. Jesus will quote from the book of Isaiah eight times in the course of his ministry. This is going to be one of them here in Mark chapter 7.
As you’re turning there—and let me set the background for this scene so that when we get to Mark 7, you’ll understand what’s going on. As most of you are aware, there were many people in Jesus' day who did not believe in him, who did not accept him as Messiah, as the Son of God. The Bible says in the Gospel of John that Jesus came to his own, and his own received him not. There were many who rejected him. Isaiah is going to tell us later: they despised him, they rejected him. They will eventually crucify him.
Among those who were his worst critics was a Jewish sect by the name of the Pharisees. Many of you are familiar with the Pharisees. The Pharisees would pride themselves on being strict adherents to the law of God—so much so that the Pharisees were guilty of actually adding to the commandments of God by their oral traditions. They would come up with commentary on the commandments of God. And in the eyes of the Pharisees and religious leaders of Jesus' day, they actually elevated and valued their own commentary, their own traditions, on par with the commandments of God.
And even today in circles of some—it’s particularly conservative Jews, in Orthodox Jews—the oral tradition is held in the same value as the Scriptures. And so the Pharisees are here in Jesus' day, and they are strict adherents to the law. They pride themselves on just how much they try to keep the law. They’ve expanded and expanded the law. But they’re always looking for ways to trap Jesus or to discredit him. And this is one of those occasions.
So Jesus is up in the Galilee region ministering, and a delegation of Pharisees has come up from Jerusalem to the Galilee region for this conversation. Mark chapter 7, verse 1: «The Pharisees and some of the teachers of the law who had come from Jerusalem gathered around Jesus and saw some of his disciples eating food with hands that were unclean, that is, unwashed.
„The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. When they come from the marketplace, they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers, and kettles.«
So the Pharisees and teachers of the law asked Jesus, „Why don’t your disciples live according to the tradition of the elders instead of eating their food with unclean hands?«
He replied—Jesus speaking now—"Isaiah was right when he prophesied about you hypocrites.» Circle that word there—that’s key to understanding the passage. And then he quotes what we read earlier from Isaiah 29:13: «As it is written: 'These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are but rules taught by men.'»
So here’s this conversation—the Pharisees trying to trap Jesus, discredit him. And they’re like, hey, we noticed your disciples don’t wash their hands before they eat.
Now, by the way, nothing wrong with washing your hands before you eat, okay? As a germaphobe—but myself as a German—wait, it’s a good thing for you to practice good hygiene, particularly in a public restroom, okay? Wash your hands thoroughly. And then when you dry them off, take the paper towel and open up the bathroom door to get out. And if they have the hand blowers and you don’t have the paper towels, use your sleeve—get creative with your elbows. But don’t touch the handle of the door.
It’s a matter—with you. If you go to BurgerFi in town—by the way, at BurgerFi, I don’t know about the women’s restroom, but in the men’s restroom, there’s actually this little pedal at the foot of the door. I love it—you can actually take the pedal and open up the door with your foot. Now, absent the pedal and absent paper towels or absent your sleeve—if you have a short-sleeve shirt—the most glorious thing is when you finish washing your hands and drying, and then someone happens to come in at that same moment. Be quick with your foot—hold the door open—and off you go.
All right, listen—it’s technique, people. Listen to me. So there’s nothing wrong with washing your hands. I hope you actually practice good hygiene. This conversation here in Mark 7 is much more than just good hygiene. If it were only about hygiene, Jesus would have called them germaphobes. But he called them hypocrites, okay?
Because here’s the deal: the Pharisees weren’t just interested in washing their hands good before you eat. They were interested in adding to the commandments of God ritualistic cleansing ceremonies. And so they began to discuss among themselves—the ancient rabbis and the teachers of the law—what does cleanliness mean? And so then they started talking аbout: we need to go to great lengths to wash our hands before we eat and other ceremonial purposes.
By the way, I almost showed you a YouTube clip, but then I thought, no—I don’t want people to think I’m making fun of the Jewish people. But you can, for your own edification, you can Google today the Jewish practices on the ceremonial washing of the hands. It’s very elaborate. It is very detailed. It is very particular. They use a cup. They have to pour it twice on one hand, held a certain way—hold your hand like this—twice here, twice there, wrists down. Make sure the water drips downward. If you have a shortage of water, at least go knuckles down. I mean, I’m not making this up—it’s very meticulous, very elaborate, very detailed.
Okay? And the Pharisees here were all about the ceremonial cleansing of the hands and making sure you did it just right: it’s two times this way, two times this way. Some Jews today say, no—it’s three times this way, three times… I mean, they can’t even make up their minds. But this is the emphasis that the Jews were placing on the ceremonial washing of the hands.
The reason why Jesus indicts them with Isaiah 29:13 and calls them hypocrites is because they’re more interested in external cleanliness than the cleanliness of the heart. They’re more interested in duty than devotion. They were more about rituals with God than they were relationship with God.
And for this reason, Jesus then quotes Isaiah 29:13 and calls them hypocrites. So when we read in the context of Isaiah’s writings in chapter 29—when he speaks there about people draw near to me with their lips, they give me lip service, but their hearts are far from me—really, it’s about hypocrisy. And Jesus uses that verse to expose the hypocrisy of the religious leaders of his own day.
Understanding Hypocrisy
For those of you who like to take notes: the word «hypocrite» comes from the Greek word «hypokrites.» «Hypokrites» literally translates «a play actor"—someone who was involved in a drama and who would change masks depending on what skit they were performing and what character they were portraying. One who hides behind a mask.
«Hypokrites» is derived from two Greek words: «hypo» meaning «under» and «krino» meaning «to judge.» So basically, a hypocrite is one who under-judges himself or herself and typically over-judges others. Hypocrisy always involves some form of inconsistency: inconsistency in what you say or inconsistency in what you do or inconsistency in how you treat others or in how you relate to God.
Now, here’s an important and very sad statistic. According to the Barna Research Group, they surveyed a cross-section of Millennials in our country. Now, Millennials basically are the age category of 20s and early 30s. The Millennials are some of the most unchurched generation today. They don’t like going to church. They don’t prefer to go to church.
In fact, even among Millennials who were raised in the church, by the time they have gotten to their 20s and early 30s, almost six out of ten Millennials have dropped out of church. And the number one reason they gave—when they were surveyed by the Barna Research Group—why don’t you like coming to church? Number one reason they gave: 66 percent of Millennials said because American churchgoers are hypocritical.
Now, the truth is that a lot of people can make a lot of excuses for why they don’t want a relationship with God and why they don’t want to go to church. And the truth also is that every single one of us will have to give an account of ourselves before God. And you will not be able to blame anyone else. You will not be able to say, well, I didn’t want a relationship with Jesus because, you know, I saw a bunch of hypocrites who said that they were Christ’s followers and they weren’t. And so then you’re not going to be able to blame anybody else.
So get rid of the hypocrisy argument. And plus, let me just say this: it is hypocritical to say that people are hypocrites. Because unless you’ve never been inconsistent or duplicitous in your attitudes, thoughts, or actions—then you’re among us. There’s a little bit of hypocrisy in every single one of us.
Every single one of us is guilty at some point in our lives of saying something inconsistent, doing something inconsistent, relating to other people—over-judging, under-judging ourselves, over-judging others—and relating in a wrong way to God in some way. So all of us are guilty in some way of hypocrisy.
Now, that’s sad. Shouldn’t we still be concerned rather than just dismiss this? Well, okay—everybody’s a little bit of a hypocrite, so, you know, can’t we just get on with a different Bible study? I mean, the fact of the matter is that this should concern all of us. Shouldn’t we be concerned about any inconsistency in our lives that might be a bad witness to this generation or any generation?
And shouldn’t we even be more concerned about the inconsistency in our lives as an affront to God? Hypocrisy is a sin. And when we practice hypocrisy, when we engage in hypocrisy—that we not only cause God to be dishonored, but we cause unbelievers to be disillusioned. Because they look at the duplicity of our lives and the hypocrisy of our lives, and an unbeliever stumbles. And this should concern us.
Again, everybody has to give a personal account to God—I get that. But we should at least be mindful: what is our witness? Are we consistent or inconsistent? Are we sincere, or are we hypocritical in terms of the way we think and live out our lives?
Peter would say in 1 Peter 2:1, «Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind.» We need to rid ourselves of hypocrisy. If there’s any inconsistency or contradiction in our lives, we need to look at it, examine it, confess it as sin, and get rid of it. It dishonors God, and it causes unbelievers to be disillusioned.
Three Types of Hypocrisy
Now, for you note-takers: there are typically three types of hypocrisy. Three types of hypocrisy: the hypocrisy toward self, the hypocrisy toward others, and the hypocrisy toward God.
So our remaining time, we’re going to look at each one of these and examine our own hearts. The first is hypocrisy toward self. Now, this is when you say one thing and do another—when there is inconsistency or contradiction between speech and action. You’re not really being hypocritical toward others. I mean, in a sense, all hypocrisy is also toward God. But for the purpose of our discussion, this is just as it relates to you. You damage yourself. You damage your own reputation. You damage your own integrity because there’s an inconsistent contradiction in your life.
Okay? And so we need to examine, understand all of this. Now, the apostle Peter was guilty of this. Now, the apostle Peter was a man that God used in a wonderful way to bring the first evangelistic sermon to 3,000 people in Acts chapter 2, and they got saved.
But by the time you get to Acts chapter 10, God is going to use Peter to preach the good news to Gentiles. For the first almost ten years of the early church—and the book of Acts, the first 10 chapters covers about 10 years—the early church of believers in Jesus Christ was exclusively Jewish. It’s not until you get to chapter 10 of Acts that you see the first Gentile who comes to faith in Jesus—a guy by the name of Cornelius. He’s a Roman centurion. He is a Gentile. And his whole family is going to get saved.
But God’s going to have to work in Peter’s heart first to get Peter to the place where he even wants to visit Cornelius' house. Because Peter, as a strict Jew, was always taught: you don’t socialize with Gentiles, let alone go into their home.
And so in order for God to get the message of the gospel to Gentiles, he had to first work on the Jewish heart that was prejudiced toward Gentiles. Most Jews believed in Jesus' day that Gentiles were created for one purpose: as fuel for the fires of hell.
And so here Peter is—a strict Jew. And he prides himself on Judaism and his adherence to the law. But he understands Christ as Savior. And so he wants the gospel to go forth. But God’s going to have to work on his Jewish mindset in order for him to present the gospel to Gentiles.
So in Acts chapter 10, Peter has this vision. God shows him this vision. And in this vision, there’s this sheet that gets dropped down out of heaven. And inside the sheet are these animals that are not kosher—that would be against the Jewish law to eat. And in the dream—in this vision—God says to Peter, «Get up and eat.»
And Peter’s like—you might be Yahweh, but no way. You know, that’s kind of it. He actually says, «Surely not, Lord! For I have never eaten anything unclean.» And then God responds in the vision—Acts 10:15—and God says, «Do not call anything impure that I have made clean.»
Now, what God was doing was helping Peter understand more than just the dietary aspect of the law. God was helping Peter to understand: those unclean, stinking Gentiles that you have viewed as unclean are actually the ones I died for too. And so you need to present the good news of Jesus to them as well.
So Peter gets up from this vision—this dreamlike vision—and on his way, he goes to the house of Cornelius. And Cornelius wonderfully responds to the gospel—to the good news of Jesus Christ. And his whole household—Cornelius' whole household—gets saved. They get water baptized. They get baptized in the Holy Spirit. I mean, it’s just this wonderful event.
And Peter then in Acts chapter 10, verse 34 says this: «I now realize that God does not show favoritism but accepts men from every nation who fear him and do what is right.» And so Peter realized: hey, my own heart had a little prejudice toward some Gentiles. But I now realize that the message of the cross is for all people. And that God does not show favoritism. Christ died for all that all might be saved in response to the free gift.
And so this light bulb goes off in Peter’s head: I now realize that God has called everybody to salvation, loves everybody. «Whosoever will» shall be saved. And that God accepts all men from all nations who fear him and do what is right.
Ten years later, Peter is socializing with some Gentiles. Because now he’s had this epiphany in Acts chapter 10. And he’s enjoying hanging out with Gentiles. He’s eating pulled pork barbecue. He’s wrapping scallops with bacon. I mean, he’s just—he’s literally living high on the hog, you know what I’m saying to you. And he’s like, this is wonderful. Liberty, liberty, liberty. Gentile bros, sisters—you know. And he’s all—he’s all hamming it up with them, dare I say more puns.
But what happens is—in Galatians chapter 2—Paul says, «I opposed Peter to his face because he was clearly in the wrong.» Here’s what happened: as Peter is socializing and eating with Gentiles, in walked some Jews. And all of a sudden, Peter gets up from the table and pretends like he doesn’t even know these Gentiles.
And in Galatians chapter 2, verse 13, Paul says that by Peter’s hypocrisy—by his hypocrisy—Galatians 2:13—he led Jews astray, and even Barnabas, by his hypocrisy. That’s why Paul says, «I opposed him to his face because he was a hypocrite.»
He was like one minute: Oh God, I now see you don’t show favoritism. You accept all men from all nations who fear you and do what is right. This is wonderful. But then in an awkward moment, he’s like, I don’t even know these people. That’s hypocrisy.
Aren’t you glad that God forgives hypocrites?
Hypocrisy Toward Others
The second thing we need to be aware of is hypocrisy toward others. This is when you hold others to a higher standard than yourself. It’s under-judging yourself and over-judging others. It’s when you call someone out for eating too much, but you drink too much. It’s when you call someone out for cheating on their spouse, but you cheat on your taxes. It’s hypocrisy toward others—holding others to a higher standard than you hold yourself to.
We got to be very aware of not being quick to look at the sins of others. You should be more concerned about our own sins.
Let me illustrate—a true story. D.L. Moody and Charles Haddon Spurgeon—great preachers of the 19th century. They hadn’t met each other, though Spurgeon lived in England, D.L. Moody lived in America. So D.L. Moody took it upon himself to go visit Spurgeon in England.
And when he got to Spurgeon’s house, knocked on the door—Spurgeon answered the door smoking a stogie. Now, just for background: D.L. Moody was kind of a round, portly man. And so D.L. Moody looked at Spurgeon—who answered the door smoking a cigar—and D.L. Moody said to Spurgeon, «How could you, a man of God, do that?»
And Spurgeon patted D.L. Moody’s stomach and said, «The same way that you, as a man of God, could do that.» We can’t be quick to point out the faults of others. You should be examining our own life.
Now, here’s a verse a lot of people love to quote—even if they’re not Christians. People love this verse, and they don’t even know where it is in the Bible. It’s Matthew 7, verse 1: «Judge not, lest you be judged.» Don’t judge me, bro. Don’t judge me, sis—you know. Because if you judge me, one finger pointing at me—there’s four back at you. You know that whole thing, right?
Okay. Now, I get that we’re not supposed to judge, or else we could be judged. But let me read you the whole context of what Jesus was saying. It’s Matthew chapter 7, verse 1. Jesus did say, «Do not judge, or you too will be judged.» But now listen—if he meant never address anything in anyone else’s life, then how are we to hold each other accountable?
Listen to the rest of the passage. This is Matthew 7, verse 2: «For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, 'Let me take the speck out of your eye,' when all the time there is a plank in your own eye? You hypocrite,» Jesus says, «first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.«
So the reason I bring this up is because when we talk about hypocrisy toward others, some people are quick to jump to the conclusion that that means I should never hold you accountable, and you should never hold me accountable—because we don’t have the right to speak into each other’s lives. Otherwise, it would be hypocrisy toward each other.
Now, not true. Jesus does not say we should not judge. He says there’s a right way to do it. And it involves two things: number one, order; and number two, purpose.
You see, if Jesus here meant that you should never speak into the life of another person out of sincere care and concern for where they might be going off the rails—and they also having the same freedom to do the same for you—then how are we to ever hold each other accountable?
So Jesus here speaks about the wrong way to judge and a right way to judge. In fact, he actually goes on to say you got to be careful so that you can remove the speck from your brother’s eye. So in other words, he’s not saying disengage and pretend like you’re never to speak into somebody else’s life. He just says there’s a right order: you have to remove the plank from your own eye before you can—with proper dexterity and compassion—remove the speck from your brother’s eye.
So we have to still be engaged with each other. We still have to hold each other accountable. We have to still be in the body of Christ—people who will speak into each other’s lives. Jesus does not say you can’t judge at all or that we shouldn’t. In fact, he says we need to help a friend when there’s something wrong in their lives.
But hypocrisy happens when we are aware of their sin but blind to our own. That’s hypocrisy. So Jesus says the order is: I want you to deal with your own heart first—your own sin first.
Well, when will I ever be dealing with myself such that then I can speak into someone else’s life? Listen—we’re never going to reach a state of perfection until we’re with Jesus. But in the meantime, we have to do what we can to examine our own hearts first. And then with loving tenderness and humility, we can speak into the life of another individual.
But we had better know the order: we got to work on ourselves first. And the purpose would be to help a brother or a sister in some kind of sin issue or sin struggle.
Avoid the hypocrisy toward others, though, by being more concerned about your own sin than the sin of others.
Hypocrisy Toward God
The last hypocrisy here is hypocrisy toward God. And this is probably the most serious of them all. And this is what Jesus accused the religious leaders of: they were going through the motions without the emotion. It was all about duty and not devotion. The head was engaged, but not the heart.
That’s why Isaiah said in our opening verse: «These people come near to me with their mouth, and they honor me with their lips, but their hearts are far from me.« See, that became the hypocrisy. They’re like showing up to church or praising the Lord—and then during the rest of the week, they’re living like the devil. And that’s the hypocrisy of it.
God is not interested in your lip service. God wants your heart. And God knows that if he really gets our heart, then our actions follow. God wants our hearts more than he wants your worship, more than he wants your offerings, more than he wants what you could do to serve him in the kingdom. God wants your heart. And God wants all of your heart.
God wants us to live lives that are not in contradiction or inconsistent. But God wants us to live lives where we judge ourselves first—where we are the same in public as we are in private. God wants a consistent life and an undivided heart.
And 1 John 2, verse 6: John said, «Whoever claims to live in him must walk as Jesus did.«
Hypocrisy is sin. It causes God to be dishonored, and it causes unbelievers to be disillusioned. And so as far as it depends on us, may we examine our hearts and our lives. May we be honest about ourselves. May we realize and admit to God where there’s been inconsistency in our thoughts, our attitudes, our actions in our lives before God. And may we repent of the sin of hypocrisy.
It is offensive to God, and it is a bad witness to the world. And may our prayer be as David prayed in Psalm 86:11: «Teach me your way, O Lord, and I will walk in your truth; give me an undivided heart that I may fear your name.«
This is the verse I just quoted. I thought it would be good for us to say it aloud and together as our prayer. Psalm 86:11—let’s say it aloud and together: «Teach me your way, O Lord, and I will walk in your truth; give me an undivided heart that I may fear your name.«
Closing Prayer
Lord, this is our prayer. Forgive us when we’ve been hypocritical. It’s dishonored you, Lord. It’s caused unbelievers to look at us and be disillusioned with the church.
We pray, Lord, as far as it depends on us—that we would live lives that are consistent with undivided hearts and undivided devotion to you. That people will look on our lives—as Jesus said—may they see your good deeds and glorify my Father which is in heaven. That people would look at our lives and not be repelled but they would be drawn to you because they see a humility and a consistency and an undivided heart.
We know, Lord, people are watching. We ask for your help to live this way—not just because people are watching. We want it to be glorifying to you. But because they’re watching it, we want to be an example that reflects you well. We want to be a stepping stone, Lord, for people to come to know you—not a hindrance, not a stumbling stone.
So right now, Lord, point out to us in our own hearts, in our own lives—as we just take this last minute to pray before we leave—speak to our hearts: where is there hypocrisy in us? And where you bring it to our minds right now, we confess it as sin. And we say, Lord, forgive us. Help us with the power of your Holy Spirit to live a life that is consistent with undivided devotion to you.
Lord, we love you. And we thank you that you forgive hypocrites. You restore lives. You cleanse hearts. You’re a merciful and gracious God. And we need some of that mercy today, Lord—that we would be men and women and young people who reflect you well. You point people to Jesus through our consistent lives, bringing glory and honor to you.
In Jesus' name we pray. And all God’s people said amen.