Mark 14:12-31

Mark 14:12-31

Mark covers the preparation for the Passover, the celebration of the Passover, and the conversation after the Passover in less than 20 verses. This is a much shorter text than any of the other Gospels. But a beautiful theme develops in this text. The disciples witness the providence and predictive power of the Lord. We're told little about how Jesus arranged this Passover plan. But the disciples were sent and found the man with the water jar, which is unusual because that is woman's work. They followed him to a house where the owner was supportive of Jesus' work. In our lives as disciples we enjoy the Lord arranging events, meetings, encounters, jobs, etc. etc. with startling regularity. So much so, we tend to miss them as God’s providence or we even expect them as routine. We become so familiar with God’s providential care that we may, tragically, even lose wonder or forget thankfulness as our response.

When they come in the upper room the disciples experience Jesus in the most intimate way possible. Volumes could be filled on all the implications of the supper. It was new in that it was celebrating an effective sacrifice for sin. It was new in forming a new and better covenant. It was the fulfillment of the Passover, which had always been a promise. In the Passover, forgiveness was leased from one year to the next, but in the sacrifice of Christ we have forgiveness with a clear title. The disciples enjoyed closeness with Christ, but all the implications of that closeness they could not comprehend.

Despite this closeness they would all fail. Even in their failure the Lord loved them. We are never let off the hook for our responsibility to live holy. Grace and mercy are not passes to misbehave. Those with the closest relationship to Christ still fail. But that Lord loves them and us and desires that we turn back to Him.

"Thank You Lord for loving me and caring for me even when I just don't get it. Amen"

Mark 14:1-11

Mark 14:1-11

This short passage is very full of powerful moments. First the priests are ready to commit judicial murder, but they are willing to wait till after the Passover if that will suit their purpose. But by God's Sovereign will there is no other time when the Lamb of sacrifice is to be slain.

Second, Mary's costly gift indicates a heart fully given to the Lord. There were not many ways for her to express her love for the Lord, but what she could do she did do. This woman that Mark leaves unnamed, driven by her love is then compared to the parsimonious money counting disciples. Her simple, humble devotion is contrasted with these less purely motivated men. We might expect those closest to Jesus would have had the greatest devotion. Not so, these men had an agenda.

The third moment comes from Jesus' statement, “The poor you will always have with you” is a freeing statement. Jesus neither absolves the disciples of their responsibility to care nor does He indicate that the only proper way to use funds is for poverty relief. We are charged with caring for the poor, but nowhere does Scripture indicate that by our efforts alone poverty will be eradicated.

The final moment in this passage is with Judas.  It is in this context that we see Judas begin the process of betrayal. We often seem surprised when church leaders conduct themselves wickedly. We act as if this is a new or unusual behavior. But the consistent pattern of Scripture is that even among those nearest the Lord we find wicked men. How many times have we said, “I can't believe he or she or they did that?” Perhaps there is a better question to ask, “Will I be the one to betray my Lord or His church?”

"Lord, keep my heart for You and You alone.  Amen"

Mark 13:32-37

Mark 13:32-37

In reference to the Lord's coming, we as the church have one job and only one job. That job, contrary to the opinion of many teachers, is not figuring out when. The job of the church and the individual disciple is to be ready. Not only do we not know when Jesus will return, we cannot and are not capable of knowing when He will return.

The Father alone knows when the Son will return; a fact that He did not see fit to reveal to the Son and certainly not to us. The parable the Lord tells is to illustrate the proper attitude and is fairly simple and straightforward. We are to be doing what we are supposed to be doing until the Lord returns. The doorkeeper is especially singled out as the one who must not be caught sleeping while on duty. His job is to keep watch, to be ever ready, not to try to guess when the master will return, just be ready. We see here that the single most important principle of apocalyptic and eschatological literature is ethical and not chronological. Remove from your minds every aspect of prediction of when the Lord will return. Instead spend that mental space and energy on knowing how we shall live until He returns.

"Lord, help me to focus on the ethical and not the chronological preparations for the return of Jesus.  AMEN"

Mark 13:14-31

Mark 13:14-31

Many volumes have been written about the second coming of Christ, a great many of which should have been left unwritten. In this passage Jesus does not give a future map of time to satisfy our idle curiosity. But rather set epic moments against practical questions for the moral life of a disciple and how they ought to live.

During the siege of Jerusalem by the Roman army in AD 70 the Legion’s standards, which happened to be eagles, were seen as the “idols that profane” another way to translate “the abomination of desolation”. This attack was unparalleled in violence and destruction. The hate-filled energy of the Roman Legion, made of Edomites and the Gauls, seemed to be unrestricted. Note in verse 20 that the Lord is compassionate even in the punishment. At this point “the elect” refers not the Jewry but to the church. In His compassion for the church others enjoy collateral mercy. We often hear about collateral damage, but consider the value of the church as an occasion of collateral mercy. Be faithful to the Lord, He is merciful.

In times of deepening crisis false teachers will arise. They have as their objective the deception of the elect, the church. Note that the deception of the demonic is not primarily targeted at those outside of the church. Be faithful to the Lord, He is true.

Between the fall of Jerusalem and the end there will be moments when it would seem like the universe itself was becoming unhinged. The astronomical bodies that seem so solid will feel like they are about to come apart. Not to worry, the Son of Man will come in his glory. During the times when it seems like the universe is coming unglued be faithful to the Lord, He is coming soon.

There is a constant vagary about the Lord's coming. The parable of the fig tree could be the interpretation of almost any moment. The early Church lived in the context and hope that the Lord was returning at any moment, which was no small part of the reason for their effectiveness and evangelism. The Lord's delay may confuse us, but it doesn't confuse the Lord. Be faithful to the Lord He will return, but not when expected.

Apocalyptic teaching is never about setting dates or marking calendars. It is only and always about a call to live holy and it is always about being faithful to the Lord.

"Lord, help me to live holy as I anticipate the return of Christ. AMEN

Mark 13:1-13

Mark 13:1-13

After being rejected by Israel in the proxy of their leaders the Lord leaves the temple. This is a momentous occasion; the God of the universe has withdrawn His presence from the temple for the last time. We can't be sure why the disciples said what they said in verse 1. Maybe it was an attempt to cheer Jesus up. Maybe they wanted to replace the negative thoughts associated with the recent conversations with the beauty and the magnificence of the temple. In verse two we see less than an upbeat comment from Jesus. Sometimes negativism is the right approach! Doom and Gloom may not be popular, but sometimes they are the right things to say.

The disciples mistakenly assume that the destruction of the temple will mean the end of the world. Jesus uses this occasion to warn about four pitfalls that need to be avoided.

• First pitfall, in verse 2, is the danger of relying on outward adjuncts of religion, wonderful as they may be, such as a temple, these can never suffice for the presence of personal faith.
• Second, in verses 5- 6, Jesus warns of the danger of false Messiahs, which may be extended to false teachers.
• The third hazard, in verses 7-8, is the tumult in the world creating a distraction for us.
• Finally, in verses 9-13, is the threat of being tripped up by the unexpected bitterness when we face the persecution for our faith.

Notice that in each case, the trouble comes closer and closer to the life of the believer. And as trouble gets closer to us our response is consistent, and that being that our focus and we remain faithful to Christ. It is only in being faithful to the end that we can have hope of the life eternal which God wants to give us.

"Lord,in the moments of difficulty that are ahead help me stay close to You. AMEN"

Mark 12:35-44

Mark 12:35-44

Jesus ends the conflict that began with the triumphal entry and the cleansing of the temple by asking the teachers about the Messiah being a descendant of David but was prophesied by David as being David’s Lord. They knew about this because they had studied carefully the Scriptures. But the religious elite had something blocking their faith. Their guilt was not a problem of ignorance. They clearly knew the Scriptures. It was something much worse. They rejected the Messiah despite from their knowledge of scripture they should have known him. What had gotten in the way?

Jesus warns that the career of religious professionalism was their problem. The life of the professionally religious can have some perks, money, power, and prestige. The professionally religious gets to wear the uniform of the religious elite, they are paid for what they think and have skills so convincing that they can deceive even themselves so that they can justify stealing from widows. On judgment day the worst place will be for the faithless religious leader.

In contrast, Jesus points out the Widow who has so little but gives open-handedly. It is not what she gave (very little) but what she kept for herself (nothing) that was so impressive. This passage shares the theme of “this is greater than that”. First, commitment to Christ is greater than scholarship. Second, simple faith is greater than religious professionalism. Third, real sacrifice is greater than the amount that is given.

"Lord, help me to keep nothing for myself, but give all to You. AMEN"

Mark 12:28-34

Mark 12:28-34

What is the greatest commandment? This question and the questioner were unlike the preceding two encountered by Jesus. While the two former questions were offered for the purpose of trapping Jesus this was different. He was coming to and listening to the debates, which may indicate that he was not one of the conspirators. His question does not have a trap set in it. Perhaps we have an honest heart honestly seeking, knocking and asking. When he hears the answer he agrees with Jesus.

Then comes a surprise. Jesus responds to his agreement by passing a judgment. The correct answer meant that he was close to knowing the Kingdom. Suddenly the tables are completely turned. The questioners came to attempt to trap Jesus by seeing if they could get Him in a non-orthodox or rebellious answer. Jesus now asserts that their answers to Him and their acceptance of His word indicate their closeness to or distance from the Kingdom of Heaven. We can never judge Jesus to see if He fits our expectations and us. Rather Jesus, both as the Judge and the standard of judgment, judges everything. Our response to Him is the measure of all judgment.

"Lord, bring Your judgement onto my life.  AMEN

Mark 12:13-27

Mark 12:13-27

Never was there a more one-sided battle of wits than the one we see in this passage. There are two, carefully set traps that were long used in the arguments of the day. These verbal traps had befuddled and ruined all that had fallen into them until they attempted to use them on Jesus.

The politically motivated Herodians who sought to advance Israel’s cause or, more accurately, their own cause with support of the Romans set the first trap. At their side were their rivals the sect of the Pharisees. However Jesus answered this trap question one side or the other would have Him. He would either be at odds with the Romans or with the people.

First, Jesus calls them out for their duplicitous motives. While they use flattery He simply responds with the truth. They may have hated Caesar, but they accepted benefits from him, as evidenced by their having one of his coins. If Caesar was so wicked why would they use his coins? So what does belong to God and what is legitimately Caesars? Those things that carry their images belong to those whose image they bear. So long as the state does not demand what is God's the state is to be honored.

The second trap is a straw man fallacy. It demands that they cast the situation so ludicrous that it can never be taken seriously. The Sadducees wanted to create the picture of seven brothers fighting for all of eternity over a woman. Jesus explains that these learned men had two problems. They were doubly ignorant, not knowing the Scriptures they claim as their authority and secondly they were ignorant about the nature of God. The Books of Moses, which were the only ones they accepted, are what the Lord uses to teach them. God speaks in the present tense, as the God of the Patriarchs-He is the God of the living because He is the Living God. God is not the God of the dead corpses, but He is the God of those still living because he animates them.

This brings to mind two questions. Whose image is marked on us? Who is it that animates our lives?

"Lord, help me to bear Your image in my life every day.  AMEN"

Mark 12:1-12

Mark 12:1-12

The rejection of Jesus' authority in the preceding passage is expressed in this parable. The vineyard motif is an expression from Isaiah, which he used consistently to illustrate Israel's condition. As soon as Jesus started talking “vineyard” the leaders would have thought of Israel. The tenant farmer is a new twist on the old expression. But the religious elite would have readily identified themselves as those who tended Israel; they would not have missed the point. We need to be conscientious that when we read through Scripture we are aware of what it is saying to us, as clearly as they were aware that Jesus was talking about them.

The tenant farmers rejected the ones sent from the owner just as Israel rejected the prophets. The tenant farmers’ motivations for rejecting the messengers became clear when the owner sends his son. They wanted to possess the vineyard for themselves. The tenant farmers, the religious elite of Jesus' day and today, have a wrong perception to whom the church or Israel or the vineyard belongs. When we fight to possess what is not ours as if it were our own we will gladly reject the real owner.

The guilt of the tenant farmers was most intensely focused in the fact that they had known the son. They didn't kill him in ignorance of who he was. They rejected him and then killed him precisely because they knew he was the son. In the same way the leaders could not claim ignorance about Jesus. The evidence of Jesus’ identity was there before them. Their guilt was not omission but commission; they actively rejected the Son.

The worst thing imaginable to the religious elite was pronounced in their hearing. What the religious elite rejected would become the chief cornerstone of something unexpected, something of which they would have no part: the extension of grace to the Gentiles. For all time there is this principle: God's plan will not be thwarted. When people He calls, be that Israel, a person, a congregation, the church in America or in the west, reject His purposes He will find others through whom His will is accomplished. There is no point in prayers being offered for anyone or group that has rejected the Son, there is no pleading to the Lord for them, except that they repent.

"Lord, begin in my heart repentance and then allow me to be used for Your purpose. AMEN"

Mark 11: 27-33

Mark 11: 27-33

Mark gives little context for this conversation. The religious elite needed no prior discussion to prompt them to pick a fight with Jesus. They were ready to fight when Jesus came into the temple. There is behind a question in verse 28 a pompous arrogance. Jesus was unschooled by any recognized rabbi. He came as a teacher from outside of their system. They rejected anyone and everyone who came from any system other than their own. Without approved credentials they might say, "He can't be right because he speaks of his own authority."

Jesus tells them and also refused to tell them of His authority both in the same moment. His question about John's baptism was connected to John's preparation for His coming. This was Jesus’ way of saying John's baptism was from heaven and so is my authority. Jesus was ready to answer their question about authority, but only if they were honest enough to hear an honest answer. The answer of the religious elite to Jesus’ counter question indicates the condition of their hearts. Rather than explore the implication of John's baptism and Jesus’ authority, they can only think about what is the safe answer to preserve their power. Truth for them has taken a back seat to power. Meeting with God and encountering God is less important than control. Face to face with the moment of repentance they reject the opportunity. This is the unforgivable sin. At the very gates of heaven, they have chosen hell.

Professing that they did not know the answer was not enough. To say, “I don't know,” and to be satisfied is dangerous to the point of being damnable. The only time “I don't know” is the appropriate answer when it is connected to “but I want to learn”. Jesus knows their claimed ignorance is an excuse and a refusal to come out of their darkness. He will not waste His time with such a person. He will not cast His pearls before swine. When confronted with Jesus in the Scriptures what do I do? Do I close my eyes, claim ignorance and stay in ignorance or do I seek to surrender my life to Him?

"Lord, at all costs do not allow me to remain with my eyes closed. AMEN"

Mark 11:12-26

Mark 11:12-26

Every time we look at the cursing of the fig tree we get a little uneasy. It makes Jesus look harsh or petty because it wasn't the season for figs and yet he curses the fig tree. We prefer a mamby, pamby Jesus not a passionate one. The fig tree incident must be taken in the context of the clearing of the temple and Israel's rejection of the Lord. The cursing of the fig is enacted parable. A fruitless tree, fruitless temple worship, and a fruitless nation will all end up being cursed. We might put it this way, "that which is fruitless is always under a curse". The withering of the tree, the destruction of Jerusalem, and the end of temple worship are all outward indications of an already existing barrenness even if it appears to be healthy and vibrant. Barrenness does not manifest itself immediately. Sometimes the Lord postpones, in His Mercy, He delays judgment. But barrenness always brings judgment; when it comes it is often swift and complete.

The religious elite who profited by the shallow, barren faith were afraid of Jesus. The hostility of the elite and the crowds in Jerusalem were such a threat to His life that Jesus spent the night in Bethany. The religious elites were unbothered by fruitlessness or even a conspiracy to commit murder. But honest preaching bothered them. Often it bothers us too! We must not expect anything less for a fruitless Church. Churches can be fruitless for a number of reasons. Like the religious elite of Jesus day it is often about power and control. We see this is the phenomenon of “clergy killers”. Those who attack church leaders when the fear they are losing control. In churches where you find clergy killers you will find fruitlessness. When a church allows a clergy killer to have its way you will find barren fruitlessness and eventually judgment.

The next morning Jesus links faith, fulfillment of prayer and forgiveness into one teaching. Prayers that come from a fruitless person are ineffective. Not because the issue of doubt acts as a retardant, but because doubt indicates a heart issue. Unbelief questions challenge the nature and the character of God. But how do we know if we have that kind of doubt or unbelief? Our willingness to forgive is the best indicator of our heart and faith. Don’t prayer for God to do great things, or even little things, if there is un-forgiveness in the heart. To question the power and the character of God is the most grievous of moral failures. The person that is completely given over to God has confidence in His holiness and His goodness. And that is expressed in forgiveness of others.

Mark 11:1-11

Mark 11:1-11

There was an atmosphere of revolution in Jerusalem and Judea. The people waited for and wanted an earthly king to free them from the oppression of the Romans. Already terrorist groups were organized and striking out. The priests were passionate about not having a rebellion. They held positions of power and privilege and any rebellion could threaten their good living. The Pharisees for their part would only participate if they were sure that God was inspiring the rebellion and therefore would succeed. That is why they demand a sign from heaven. Everyone had an agenda for and strong opinions about the coming Messiah and His kingdom. In this context Jesus has the triumphal entry.

Jesus' divine insight directed the disciples to a colt at a certain door that is owned by one who will send it for the use of God. The phrase in verse 3 “the Lord has need of it” is provoking. The Lord, God in flesh, has a need. That expression ought to stick us in the heart. The One who created the universe is in need. What gentle condescension humbling Himself to the point He needs us. In the work of ministry the Lord has need of us.

The crowds gather around Jesus as He rides the colt into town. Some gave clothes for a saddle others paved the way with garments and others gave by covering the road with leaves and branches. All did what they could do. This throng was, no doubt, at its core Jesus’ traveling companions. Beyond this core of His supporters were pilgrims that arrived independently and there were those from the local area as well. They cried, “Hosanna.” More than a liturgical word, a catchphrase, or cliché it was a one-word prayer. They were saying, “Save us we beg.” If you wanted to start a rebellion you would have a hard time finding a better campaign slogan than the one they chanted.

Only the book of Mark reports of Jesus' return to Bethany. Israel thought they were ready. They all thought they were ready for the Messiah to come. Jesus disagreed. When Jesus looked around the temple was He on a scouting mission? That would hardly have been needed. Was He looking for Himself to get a first-hand assessment of the situation like the two who went to Sodom? No, that is not the case either. Whatever else we can learn, Jesus has perfect timing. While we always think we are ready we are almost always off in our own timing. But Jesus' timing is perfect. He looked around and left. It was a sort of living lesson. Was that anti-climatic? Perhaps. Was it disappointing? Maybe. Some may have thought that it was a missed opportunity. Whatever we may think, Jesus looked around and left, the time was not right.

"Lord, help me to understand and conform to your timing.  AMEN

Mark 10:35-52

Mark 10:35-52

If you want to be great in God's Kingdom you may already be on the wrong track. Greatness in the kingdom is the byproduct not the objective. Being great is contrary to the path of discipleship, so much so, that the ones who are truly great are unaware that they are great. Any disciple whose objective is to be great and will use service as a means to that end will soon become distracted by his true objective. Nowhere in Scripture do we see Jesus in anyway pursuing greatness; rather, He seeks service. The way of the disciple is not up, but down.

We don’t know if James and John were less pious than the other disciples. They may have just had more initiative. We do know they were men of faith. They fully believed Jesus would have a Kingdom and they wanted to be all in. For all their failures, at least they did have a high confidence in Jesus's kingship.

This passage is filled with irony. To be at the right and left of Christ at the moment victory was finally won was given to two bandits on their crosses. Also, at the last supper it appears that Judas the traitor and John the youngest were the ones who ate next to Jesus. There's also the last irony that the Son of Man (see Daniel 7:13-14) did not come to receive, but rather to give service.

If a disciple should not seek position of power neither should a disciple keep people from the Lord. The healing of blind Bartimaeus is a practical example of the wrong thinking of the disciples about greatness. They actively try to keep an unimportant person away from Jesus. What could Bartimaeus possibly do for Jesus? The disciples were keenly aware that the coming Kingdom would involve struggles. They wanted to make sure those who got access to Jesus had something useful to bring to the cause. While we ought to try to be like Bartimaeus and his faith, there is another lesson here for us also. Do not be like the disciples who used their power to be an impediment to those who would find Christ.

"Lord, help me forgetful of position but very mindful of service. AMEN"

Mark 10:17-34

Mark 10:17-34

Whatever he had it was not enough. The one we call the rich young ruler came to Jesus because he hoped that this teacher from God would fill in the missing pieces of his life. This young man of privileged life had every advantage available on Earth, including a religious upbringing. The piety of his religion was real. He would be a most desirable addition to the disciple band. He was exactly what we most want in our church members, young, wealthy, pious, sincere, and deeply earnest. Running and kneeling are behaviors reserved for servants and slaves; this public display indicates the desperation he felt.

Jesus comes to the point of the “one thing”. We all have that “one thing” with which we struggle. His “one thing” was money, but everyone has “one thing” that is the last, single, great obstacle to being a disciple. He was so close, so honest and so excited. Jesus has a special rush of love for this man. Jesus loves everyone, but in reaction to our zeal for Him He responds with specific affection. Jesus moves to the core issue of this young man's heart. When you love someone you don't ignore the “one thing” that will ruin him or her.

When confronted by the “one thing” it was too much for the young man. This is the only case we see in Scripture where someone left Jesus with the emotion of sadness. Wealth produces a special difficulty in being a disciple; not worse just different. The one who has wealth can deceive himself into thinking he has no need. To come to the Savior we must begin by understanding that we are in great need.

Verse 24 repeats verse 23 and then expands it. Entrance into the kingdom is impossible apart from grace, but the wealthy have a unique difficulty in recognizing their need for grace. Peter begins to blow his own horn. Maybe he disliked or had a prejudice against the wealthy, many of us do. Jesus explains that the trade-off of being a disciple is a really good deal, both here and hereafter. But lest the disciples become impressed with their own sacrifice Jesus uses this moment to point for the sacrifice He will make. He who for our sake became poor may demand that we do the same for His sake.

"Lord, help me see the 'one thing' that might get in the way of my following You, and give me the grace to let it go. AMEN"

Mark 10:1-16

Mark 10:1-16

Everyone had a trick question by which they wanted to trap Jesus. For some it was paying taxes to Caesar. For others it was marriage and the resurrection. Here, for the Pharisees, it is marriage and divorce. And part of the trap of this question appears to be an apparent contradiction in the law. Jesus begins by getting them to show that they knew what the Word said. He then points out that the hardness of heart and not marriage is a problem. Divorce is a concession to the evil of man to prevent man from propagating a greater evil. Divorce is an evil, but it is not the worst evil that can happen. For example, polygamy was an evil permitted to prevent greater evil.

The disciples’ questioning of Jesus indicates that this was more than a passing comment. The call to the highest level of holy living was a challenge to them. The call to holy living is no stranger to us, but it nevertheless is still a challenge. What is not a challenge is for the child to trust in the one they love.

The Kingdom belongs to people like little children. There is a lot about little children that is not likeable. Ask any mom with a child in the “terrible twos” or the “tantrum threes” But they have this, those they love they trust. The child with the one they love is completely confident that the one they love will take care of everything. They have no fear or doubt. That is why the Kingdom is theirs. Without doubt the one who loves God receives the Kingdom because they are willing to ask for it. The lack of Kingdom living reveals the presence of fear and doubt. It is a reflection of a lack of trust which in turn reflects a lack of love.

"Lord help me to love You more deeply and in that trust You for fully. AMEN"

Mark 9:38-50

Mark 9:38-50

Jesus sets the minimum condition for being a disciple, "For he who is not against us is for us." Our desire to be superior causes us to draw lines in such a way that we are in and others are out. John may have seen his attempted prohibition as a sign of loyalty or of orthodoxy. It may have been a self-justification for the disciples. Remember that the failure to drive the demon out of the boy was recent. Don't imagine that the memory of that failure is entirely forgotten. Notice John's use of the plural. That was important, he was a spokesman of a group that wanted to draw a line. Rather than drawing lines perhaps we ought to consider the effect and the results of the ministry we try to put on the other side of the line.

Jesus teaches that even the least and apparent smallest action is important based on what it does in relation to Him. A cup of water is not a big deal until it is given in the name of the Lord. To cause a child a problem may not have seemed like a big deal. But if it damages the relationship that child has with the Lord it is a huge issue. As He says this Jesus may still be holding a little child in His arms.

So emphatic is Jesus that He teaches that if something will cause a holy man to fall it must be removed; nothing is too close or personal as to be exempt. It is interesting and a little known truth that Jesus only spoke of hell to his disciples and the religious leaders. He never spoke of hell to sinners.

Salt and fire were both seen as agents of purification. Everyone will be salted with fire for God’s purposes. So do not waste your time hoping that you can avoid such testing. Dishonest salt merchants sold impure salt. Nothing could make white sand into salt. The result was useless and it had to be thrown out. Impure Christians are the same.

"Lord, allow nothing to come between us, not matter what it cost me.  AMEN"