Called in Weakness

Good morning. I’m thankful that we can be together again today and that we have another opportunity to open God’s Word together. We have been walking through the book of Exodus under the theme A People for His Presence, and over these first several weeks we have watched the Lord steadily reveal who He is. We have seen His faithfulness when generations pass and circumstances change, His providence working quietly when His people cannot see what He is doing, and His care for His people even when deliverance seems delayed.

Last week we came to the burning bush in Exodus 3, and God revealed something even more foundational. Before Moses could understand the mission, he needed to know the God who was sending him. We heard God say, “I will be with you,” and then we came to that remarkable revelation of His name: “I AM WHO I AM.”

The question last week was essentially, Who is this God who calls Moses? This week the question becomes much more personal: What happens when the man God calls knows that he is not enough?

That brings us to Exodus 3:16 through 4:17 and a message I have called Called in Weakness.

Let’s begin with prayer.

Father, thank You for gathering us together and for giving us Your Word. You know us completely. You know where we are strong and where we are weak, the things that frighten us, the places where past experiences still shape what we expect, and the responsibilities before us that sometimes feel larger than what we can carry.

We confess that we can look at our weakness until it becomes larger in our minds than Your faithfulness. We can imagine how other people may respond and allow an outcome that has not even happened to control whether we obey. We can take things that are genuinely difficult for us and slowly turn them into reasons why we should not have to do what You have made clear.

So help us this morning to hear this passage rightly. Keep us from turning it into shallow motivation or pretending that weakness is not real. Instead, show us the sufficiency of the God who calls, the God who speaks, the God who gives authority, the God who promises His presence, and the God who provides what His servants need. And lead us again to Christ, our faithful and sufficient mediator.

We ask this in Jesus’ name. Amen.

There is an assumption that can quietly settle into our thinking when we are trying to follow the Lord faithfully. We may never say it out loud, but somewhere underneath our hesitation we begin to think, If God really expects me to do this, shouldn’t I feel more capable of doing it? Shouldn’t I feel more confident? Shouldn’t I know what to say? Shouldn’t I be less afraid? Shouldn’t I at least feel ready?

When those things are missing, it can become easy to assume that our weakness settles the question. We start telling ourselves, “I can’t do that. I am not good at that. I tried before. They are not going to listen. I already know how this is going to go.”

Sometimes those statements may contain a great deal of truth. There are things we genuinely cannot do well. There are areas where another person is more gifted. There are painful experiences from the past that give us understandable reasons to hesitate.

The Bible does not solve that problem by telling us to convince ourselves that we are actually amazing. That is not what God does with Moses. God never needs to pretend Moses is stronger than Moses really is.

Instead, He gives Moses something better. He gives him His Word, His authority, signs of His power, the promise of His presence, and eventually Aaron to stand beside him.

So the movement of this passage is not from an insecure man discovering that he was sufficient all along. It is from a weak and reluctant servant being confronted again and again with the sufficiency of the God who called him.

That gives us the truth I want us to keep coming back to this morning:

God’s sufficiency, not ours, is the decisive reality.

Your weakness may be real, but your weakness is never greater than the God who promises to be with you.

GOD’S WORD IS MORE CERTAIN THAN THE OUTCOME YOU FEAR

At the end of last week’s passage, God revealed His name to Moses. Now the conversation begins to move from who God is to what Moses is actually supposed to do. God is going to send Moses back toward the very place he fled, but before Moses takes a single step, the Lord tells him what lies ahead.

Beginning in Exodus 3:16, God says,

Go and gather the elders of Israel together and say to them, ‘The Lord, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, “I have observed you and what has been done to you in Egypt,

“Go and gather the elders of Israel together,” and Moses is to tell them that the LORD, the God of Abraham, Isaac, and Jacob, has appeared to him and has seen what is happening to His people in Egypt.

Older translations sometimes use the language, “I have surely visited you,” but the point is that God has not merely noticed what is happening. He has turned His attention toward His people in order to act.

This is the God who heard their groaning at the end of chapter 2, and now He tells Moses that the time has come for that divine attention to become visible divine action.

Then God says something Moses is going to have difficulty believing. Verse 18 says,

And they will listen to your voice, and you and the elders of Israel shall go to the king of Egypt and say to him, ‘The Lord, the God of the Hebrews, has met with us; and now, please let us go a three days’ journey into the wilderness, that we may sacrifice to the Lord our God.’

“And they will listen to your voice.”

Notice how definite that is. God does not say that they might listen. He tells Moses what will happen.

The elders will listen.

But God also tells Moses that Pharaoh’s response will be very different. Moses is not being promised an easy mission or quick acceptance from everyone.

Verse 19 says,

But I know that the king of Egypt will not let you go unless compelled by a mighty hand.

So before Moses ever returns to Egypt, God tells him both sides of what is coming. Israel’s elders will listen, and Pharaoh will resist.

That matters because opposition will not mean that something has gone wrong. Moses is not supposed to hear Pharaoh say no and conclude that God somehow misjudged the situation. God has already told him there will be resistance.

Then verse 20 says,

So I will stretch out my hand and strike Egypt with all the wonders that I will do in it; after that he will let you go.

Pharaoh may rule Egypt. Pharaoh may command armies. Pharaoh may enslave an entire people. But the outcome of this story does not finally rest in Pharaoh’s hand.

The LORD says, “I will stretch out my hand.”

God even tells Moses that Israel will not leave empty-handed. In other words, before Moses ever takes the first step, God has already described the resistance and the outcome.

That is worth remembering because sometimes we interpret difficulty as though it caught God by surprise. Something becomes harder than expected, and immediately we wonder whether we misunderstood everything.

Yet God does not promise Moses an easy mission. He tells Moses plainly that Pharaoh will resist him.

Faithfulness and difficulty are not opposites.

There are times when obedience places us directly into situations we would rather avoid. There are conversations that need to happen even though they may be uncomfortable. There are commands of Scripture that remain clear even when obeying them costs us something.

The question cannot simply be, “Is this easy?”

The better question is, “What has God actually said?”

Now we do need to be careful here because Christians can take personal ambition, preference, or desire and speak as though God guaranteed its success. That is not what is happening with Moses. Moses has the direct Word of God.

So our application has to remain anchored to what God has actually revealed in Scripture.

But where God has spoken clearly—where He has told us what faithfulness looks like—fear of difficulty does not get to rewrite His Word.

And that becomes especially important because God has just told Moses that the elders will listen.

Then Moses tells God they will not.

GOD’S AUTHORITY IS GREATER THAN THE REJECTION YOU ANTICIPATE

The first major objection Moses raises in chapter 4 concerns the people rather than himself. His attention is on how they might respond, and what makes his objection especially significant is that God has already addressed that very question.

Exodus 4:1 says,

Then Moses answered, “But behold, they will not believe me or listen to my voice, for they will say, ‘The Lord did not appear to you.’ ”

Now put that beside Exodus 3:18:

And they will listen to your voice, and you and the elders of Israel shall go to the king of Egypt and say to him, ‘The Lord, the God of the Hebrews, has met with us; and now, please let us go a three days’ journey into the wilderness, that we may sacrifice to the Lord our God.’

God says they will listen.

Moses says they will not listen.

The Hebrew wording makes that connection especially obvious. Moses is essentially taking the statement God just made and reversing it.

Before we become too critical of Moses, though, we should recognize that his fear did not come from nowhere. Moses has experience with rejection.

Back in chapter 2, when he tried to intervene among his own people, one of them said, “Who made you a prince and a judge over us?”

Moses already knows what rejection feels like.

So when he imagines returning to Israel and announcing that the LORD has sent him, his past is speaking in his ear.

“They rejected me before. Why would this time be different?”

We understand that because painful experiences can become very persuasive. If you tried something before and failed, trying again becomes harder. If you trusted someone and were badly disappointed, trusting again can feel foolish. If you spoke and nobody listened, silence can feel safer the next time.

Those experiences matter. Scripture does not ask us to pretend they never happened.

But the problem comes when past experience begins speaking more loudly than God’s present Word.

That is why I think this is a helpful way to say it:

Past experience is a teacher, but it is not Lord.

Our experiences can teach us wisdom. They can expose danger. They can humble us. But our past does not have authority to overrule what God has said.

God does not merely tell Moses to stop worrying. He gives him signs that will authenticate the message and demonstrate that the authority behind this mission belongs to Yahweh.

God asks Moses, “What is that in your hand?” Moses says, “A staff.” God tells him to throw it down, and it becomes a serpent. Moses runs from it. Then God tells him to take it by the tail, and it becomes a staff again.

Verse 5 tells us why:

“that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”

The sign is about authentication.

Moses fears that people will not believe his claim that God appeared to him, so God supplies the evidence.

God then gives a second sign involving Moses’ hand and a third involving water from the Nile becoming blood. There may be symbolic connections to Egypt in those signs, but the primary purpose is stated plainly: they are given so that the people may believe.

Moses does not possess sufficient authority in himself.

God supplies authority.

And there is something beautiful about the story that Moses does not know yet. We are going to look ahead for just a moment because the narrator eventually tells us how Moses’ fear turns out.

Exodus 4:31 says:

“And the people believed.”

Look at the sequence.

God says in 3:18:

“They will listen to your voice.”

Moses says in 4:1:

“They will not believe me or listen to my voice.”

Then the narrator says in 4:31:

“The people believed.”

God was right.

Moses’ fear was wrong.

That does not mean Moses was foolish for recognizing that rejection was possible. It means fear had started speaking with an authority it did not possess.

And that happens to us too.

Fear has a way of turning possibilities into certainties. We tell ourselves, “They are going to reject me. This conversation will be a disaster. Nothing is going to change. I already know how this ends.”

Maybe some of those things will happen. We do not control other people.

But if God has made our responsibility clear, we do not need to know exactly how another person will respond before we obey.

We are responsible for faithfulness.

We are not responsible for controlling another person’s response.

That is tremendously freeing.

You can speak truth graciously without controlling how it is received. You can ask forgiveness without controlling whether someone immediately forgives. You can share the gospel without possessing the power to produce conversion.

You can obey without controlling the outcome.

First Moses’ attention was on them:

“They will not believe.”

Now his attention turns inward.

GOD’S PRESENCE IS GREATER THAN THE WEAKNESS YOU KNOW

The objection has now become much more personal. Moses is no longer imagining what other people may do. He is looking at himself and identifying something he genuinely believes makes him inadequate for the task.

Verse 10 says,

But Moses said to the Lord, “Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue.”

The Hebrew behind that final expression is vivid. Moses describes himself as “heavy of mouth and heavy of tongue.”

We do not know precisely what he means. Some have suggested a speech impediment. Others think Moses simply means that public speaking has never been one of his strengths.

The text does not tell us enough to diagnose him, and that is important because we do not need to prove that Moses’ assessment is wrong.

Maybe Moses really is a poor speaker.

Maybe public speech is genuinely difficult for him.

God never says, “Moses, that is ridiculous. You are actually a wonderful communicator.”

He does not solve Moses’ insecurity by giving him a better self-image.

Instead, God directs Moses away from his weakness and toward the sovereignty of the One who called him.

Verse 11 says,

Then the Lord said to him, “Who has made man’s mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the Lord?

Those are weighty words, and we need to handle them carefully. God is not saying that someone who is deaf, blind, or unable to speak is spiritually inferior. The point in this context is divine sovereignty.

Moses has identified his mouth as though it were a fact God somehow overlooked.

God’s answer is essentially:

“Moses, who do you think knows your mouth better—you or Me?”

The God who called Moses did not accidentally recruit the wrong man. He was not unaware of Moses’ limitations when the bush started burning.

Then we reach what I believe is the theological heart of this entire passage.

Verse 12 says:

Now therefore go, and I will be with your mouth and teach you what you shall speak.”

This is where the connection with last week becomes especially important.

In Exodus 3:12 we read.

He said, “But I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain.”

Last week Moses asked:

“Who am I?”

And God answered:

“I will be with you.”

Now listen to how God answers Moses’ weakness here.

Now therefore go, and I will be with your mouth and teach you what you shall speak.”

Moses says:

“I am not a man of words.”

God answers:

“I will be with your mouth.”

That promise should sound familiar because the same Hebrew form we talked about last week, “I will be”—appears again.

Moses keeps bringing God back to what Moses is not.

God keeps bringing Moses back to who God is.

Moses’ argument is essentially, “I am not enough.”

God’s answer is not, “Yes, you are.”

His answer is:

“I will be with you.”

That is an entirely different foundation for obedience, and it is a much better one.

If obedience depends upon us finally reaching a place where we feel completely sufficient, many of us are going to wait forever.

There will always be responsibilities larger than our ability. There will always be conversations we wish someone else could have. There will always be areas where another believer is more gifted. There will always be places where we need help.

The gospel does not require us to deny any of that.

Biblical humility can say:

“I am weak here.”

“I am afraid.”

“I need help.”

“I do not know what to say.”

“I cannot do this in my own strength.”

There is nothing wrong with those words.

The danger comes when we add one more sentence:

“Therefore I cannot obey God.”

That is where weakness starts becoming something else.

Weakness recognizes a limitation.

Unbelief makes the limitation sovereign.

That is an important distinction because some Christians condemn themselves simply because they feel weak. They think strong faith means never being afraid, never feeling overwhelmed, and never needing help.

That is not what this passage teaches.

Moses is weak.

God knows Moses is weak.

The problem is not that Moses knows his weakness. The problem is that Moses keeps treating his weakness as though it gets the final vote.

God says, “I will be with your mouth,” but that does not mean Moses can now be careless. God also says, “I will teach you what you shall speak.”

Moses still has to listen.

He still has to go.

He still has to open his mouth.

Dependence upon God is not passivity.

God’s presence does not replace obedience. God’s presence makes obedience possible.

So maybe you know exactly where you are weak. There is no need to hide it. But once you have named your weakness, do not stop there.

Ask what God has promised.

Ask what He has provided.

Ask who He has placed around you.

Ask what the next faithful thing is that He has actually made clear.

By verse 13, God has answered every objection Moses has raised. He has told him the elders will listen. He has given him signs. He has addressed his speech. He has promised His presence and promised to teach him what to say.

There really is nothing left for Moses to argue.

And that is when Moses finally says what has been underneath all of this.

GOD’S PROVISION LEAVES US WITHOUT AN EXCUSE TO REFUSE

By this point, Moses no longer has another substantive problem for God to solve. God has answered the fear of rejection, addressed the concern about speech, promised His presence, and promised to teach Moses what to say.

What comes next exposes the deeper issue.

Verse 13 says:

But he said, “Oh, my Lord, please send someone else.”

That is a polite expression, but the meaning is clear.

Moses wants God to send somebody else.

That is different from asking how this will happen.

That is different from asking what he should say.

That is different from admitting that he is weak.

Now we have reached something much closer to:

“I do not want to go.”

Verse 14 therefore says:

Then the anger of the Lord was kindled against Moses and he said, “Is there not Aaron, your brother, the Levite? I know that he can speak well. Behold, he is coming out to meet you, and when he sees you, he will be glad in his heart.

Then the anger of the Lord was kindled against Moses.

We should not rush past that.

God has been extraordinarily patient. Question after question, objection after objection, God has answered him.

But there comes a point when hesitation becomes refusal.

There comes a point when what sounds like humility can become unbelief.

And there comes a point when saying, “I can’t,” may actually be a more acceptable way of saying, “I won’t.”

That requires careful self-examination because not every hesitation is rebellion, not every fear is unbelief, and not every weakness is an excuse.

Sometimes we really do need counsel.

Sometimes we really do need help.

Sometimes we need to recognize that something is not our responsibility.

But there are also times when we have explained ourselves to God for so long that eventually we need to ask a simpler question:

Has God already made the next faithful step clear, and I simply do not want to take it?

That is uncomfortable.

But Scripture sometimes loves us enough to make us uncomfortable.

And even here, when God’s anger is kindled against Moses, the passage does not leave us only with correction.

God provides help.

God says, “Is there not Aaron, your brother, the Levite? I know that he can speak well.”

Aaron is already on his way.

God says Moses will speak to Aaron and put the words in his mouth, and then verse 15 says:

You shall speak to him and put the words in his mouth, and I will be with your mouth and with his mouth and will teach you both what to do.

There is the promise again.

“I will be with your mouth.”

And now:

“I will be with his mouth.”

God provides help.

Moses says he cannot speak well, so God gives him someone who can.

But the provision of Aaron does not remove Moses from the calling.

God does not say, “Fine, Moses. You are off the hook. I will send Aaron instead.”

Aaron is provision, not replacement.

Moses still goes.

Moses still receives the Word.

Moses still carries the responsibility God gave him.

Verse 16 says Aaron will be Moses’ mouth, and Moses will be “as God to him.” That does not mean Moses becomes divine. It describes the pattern of communication: God gives His Word to Moses, Moses gives that Word to Aaron, and Aaron speaks it.

Then the section ends very simply. God has answered the objections, provided the help, and now Moses must move.

Verse 17 says:

And take in your hand this staff, with which you shall do the signs.”

In other words:

Take the staff and go.

This is such a helpful picture of how God sometimes deals with weakness because we often assume dependence upon God means He will remove the weakness.

Sometimes He does.

But sometimes God’s answer is not to eliminate our limitation. Sometimes He provides help around it.

He gives us another believer.

He gives us counsel.

He gives us someone whose gift complements ours.

He gives us a church.

There is no spiritual virtue in refusing the help God provides because we think mature Christians should be able to do everything alone.

The body of Christ was never designed that way.

Sometimes the provision of God looks like Aaron standing beside Moses.

But Aaron does not become an excuse for Moses not to obey.

Aaron is provision, not replacement.

And through all of this, the central truth remains the same:

God’s sufficiency, not ours, is the decisive reality.

CHRIST AND EXODUS

As we follow the story of Exodus, Moses is becoming much more than simply the man who confronts Pharaoh. He is becoming the mediator between God and the people. God speaks to Moses, Moses speaks God’s Word, and eventually Moses will lead the people out, receive the law, and stand between God and Israel in a unique way.

Yet right here at the beginning, Scripture is remarkably honest about what kind of mediator Moses is. He is reluctant. He objects. He is conscious of his weakness. He reaches the point where he asks God to send somebody else, and he needs Aaron to speak alongside him.

That prepares us for something the rest of Scripture eventually makes clear: Moses is significant, but Moses is not enough.

Hebrews gives us a particularly clear way of seeing the difference between Moses and Christ.

Hebrews says that Moses was faithful as a servant in God’s house, but Christ is faithful as the Son over God’s house.

Jesus is the greater mediator.

And there is a striking contrast here.

Moses says:

“Please send someone else.”

The Son comes to do the Father’s will.

That does not mean obedience was easy for Christ. In Gethsemane, Jesus knew exactly what the cross would cost.

Yet He obeyed.

And He did what Moses could never do.

Moses could confront Pharaoh, but Jesus confronts the deeper tyranny of sin and death.

Moses could lead Israel out of Egypt, but Jesus delivers His people from condemnation.

Moses could mediate the old covenant, but Jesus is the mediator of the new covenant.

This is important because if we stop with Moses and say, “He eventually obeyed, so stop making excuses and obey,” we may say something true and still miss the grace at the heart of the Bible.

Our ultimate hope is not that reluctant servants finally become impressive enough.

Our hope is that God provides the mediator we could never provide for ourselves.

You and I are not saved because we finally became sufficient.

We are saved because Christ is sufficient.

We could not bear our guilt, so Christ bore it.

We could not defeat death, so Christ rose from the grave.

We could not reconcile ourselves to a holy God, so Christ made peace through His blood.

Because our standing before God rests in Christ rather than in our adequacy, Christian obedience can finally be freed from the exhausting need to prove ourselves.

I do not obey in order to show God that I am enough.

I obey because Christ is enough.

That is grace.

And grace does not make obedience unnecessary.

Grace makes dependent obedience possible.

LET’S LIVE THIS OUT

So how do we carry this passage into the week ahead?

I think the first thing we need to do is learn to speak honestly about weakness without allowing weakness to become the conclusion.

If something is difficult for you, say so.

If you need help, ask for it.

If you do not know something, admit it.

If an area of obedience frightens you, bring that fear before the Lord.

There is no value in pretending.

But after naming the weakness, ask:

What has God actually said?

That is where Moses went wrong.

God said, “They will listen.”

Moses said, “They will not.”

His fear took a possibility and gave it greater authority than God’s Word.

So pay attention to the predictions fear makes.

“They will never forgive me.”

“Nothing is going to change.”

“I am going to fail.”

“I already know how this ends.”

Sometimes we say those things so confidently that we stop recognizing them as predictions.

Bring them under the Word of God.

Then look honestly at your past. Maybe there is a reason you expect rejection. Maybe something really did go badly. Do not pretend it did not happen.

But remember:

Past experience is a teacher, not Lord.

Then ask another difficult question:

Have I moved from “I am weak” to “therefore I will not obey”?

Those are not the same sentence.

Maybe you are weak.

Maybe you need help.

Maybe you will have to prepare carefully.

Maybe the next faithful step will still make you nervous.

None of that automatically means the answer is no.

And then look for the Aarons God has already provided.

Who has God placed around you?

Whose gift complements your weakness?

Whose counsel do you need?

Who can pray with you?

Who can help carry the responsibility?

One of the great gifts of the church is that we do not follow Christ alone.

We belong to a body.

But after prayer, counsel, honest evaluation, and receiving help, there still comes a point where faith has to move.

God says to Moses:

“Now therefore go.”

There is a time for thinking.

There is a time for praying.

There is a time for seeking counsel.

And then there is a time to take the next faithful step, not because we finally feel sufficient, but because God is faithful.

SO WHAT?

So what does all of this mean for us?

It means that some of us may need to reconsider what we have been calling weakness—not because the weakness is imaginary, but because perhaps we have allowed it to become larger than it has the right to be.

Perhaps we have taken something true—

“I am not good at this.”

“I failed before.”

“I am afraid.”

“I need help.”

—and then built a conclusion God never gave us:

“Therefore I cannot obey.”

Moses tried that.

God never required Moses to deny his weakness.

He required Moses to stop treating his weakness as greater than God.

And perhaps someone here needs the other side of this message. Maybe you have been condemning yourself because you do feel weak. You think that if your faith were stronger, you would never be afraid or never need help.

That is not what this passage says either.

Your weakness is not evidence that God cannot use you.

Your need for help is not necessarily spiritual failure.

Your awareness that you are insufficient may actually be one of the clearest places where you begin learning dependence.

Listen, the great truth of this passage is not that Moses finally became strong enough.

It is that God was sufficient from the beginning.

Before Moses went to Egypt, God already knew the opposition.

Before Moses worried about rejection, God already knew the elders would listen.

Before Moses mentioned his mouth, God already knew how Moses spoke.

Before Moses asked for somebody else, God had Aaron on the way.

Moses was never ahead of God.

And neither are we.

There is one final connection I want us to see because it brings the last two weeks together.

Called in Weakness

Last week God said:

“I AM WHO I AM.”

The God who reveals Himself as the One who is then speaks directly into Moses’ weakness.

He says:

“I will be with your mouth.”

So when obedience exposes your weakness, do not assume that weakness settles the matter.

When fear starts predicting what everyone else will do, bring those predictions under the Word of God.

When your past tells you the future must look exactly like what happened before, remember that your past is not Lord.

When you need help, receive the people God provides.

And when God has made the next faithful step clear, do not wait for the day when you finally feel completely sufficient.

You may never feel that way.

Take the next faithful step because the God who calls you is faithful.

Your weakness is real, but God’s sufficiency is greater.

God’s sufficiency, not ours, is the decisive reality.

Amen.

Let us pray.

Father, thank You that You know us more completely than we know ourselves. You know our strengths and our weaknesses. You know the things that come naturally to us and the things that frighten us. You know every failure behind us and every responsibility before us.

Forgive us for the times we have allowed fear to speak more loudly than Your Word. Forgive us when past disappointment has become an excuse not to trust You in the present, and when genuine weakness has become a reason to resist what You have made clear.

At the same time, protect us from pretending to be stronger than we are. Teach us the humility to ask for help, and give us gratitude for the people You place around us.

Thank You that Your answer to our weakness is not greater confidence in ourselves, but Your presence, Your Word, and Your provision. Above all, thank You for Jesus Christ, our faithful and sufficient mediator. Thank You that our salvation does not rest upon our adequacy but upon His finished work.

Give us grace to take the next faithful step. Where we need to repent, lead us to repentance. Where we need courage, strengthen us. Where we need wisdom, teach us. Where we need help, humble us enough to receive it.

Teach us to trust Your sufficiency more than our own.

We ask this in Jesus’ name. Amen.

And now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

Be blessed to be a blessing.