Here Comes the Son: Shining a Light on The Temple and Treasured Possession of Malachi 3–4

The sun has the power to heal and sustain life, but it can also burn the skin and cause cancer. Likewise, the coming Day of the LORD will bring healing and renewal for some, but searing pain and torment for others. Moreover, the Bible reveals that our God is a “consuming fire” (Deut. 4:24; Heb. 12:29) and that no one can see Him because He dwells in “unapproachable light” (Jn. 1:18; 1 Tim. 6:16). And given that our lives are fragile and as fleeting as dust in the wind, how do we ensure that we are wrapped in God’s warm embrace and not reduced to ashes on that great and dreadful Day?

Well, it all depends on our relationship to the all-consuming Fire. Depending on our standing with the LORD, we will either be purified or petrified.

When the Sun of Righteousness comes—what will He be to you? A healing lamp or a fiery furnace? Some who claim His name today recite credal statements about His return; however, these same people who hold to a form of religion while denying God’s power don’t realize what they are saying (2 Tim. 3:5). Even if nominal Christians (or adherents to Judaism) cry out to God for justice, do they really understand the implications of His answer to them:

Woe to you who long for the Day of the LORD! What will the Day of the LORD be for you? It will be darkness and not light. It will be like a man who flees from a lion only to have a bear confront him. He goes home and rests his hand against the wall only to have a snake bite him. Won’t the Day of the LORD be darkness rather than light, even gloom without any brightness in it? (Amos 5:18-20, HCSB).

Just as in Amos’ day, this same misguided desire for God to “show Himself” was also voiced by the calloused hearts of Malachi’s audience. The LORD graciously restored His people to the Land after the Babylonian captivity, but even with the temple rebuilt and the Levitical sacrifices reestablished, the remnant of Israel became cold and bitter toward God once again.

Throughout the book of Malachi, Israel gives a defense for their apathy and indifference by posing questions for the LORD, and then the LORD responds—sometimes with a reminder of His covenant loyalty toward them and other times with a harsh rebuke. At the heart of the book, after the LORD calls out Israel for acting treacherously and unfaithful toward their wives (Mal. 2:10-16), we discover that God’s people are giving up the good fight because they see the wicked prospering and getting away with their evil deeds:

You have wearied the LORD with your words. Yet you ask, ‘How have we wearied Him?’ When you say, ‘Everyone who does evil is good in the LORD’s sight, and He is pleased with them,’ or ‘Where is the God of justice?‘ (Mal. 2:17, HCSB).

And a little further on, this same point of contention is repeated:

Your words against Me are harsh,’ says the LORD. Yet you ask: ‘What have we spoken against You?’ You have said: ‘It is useless to serve God. What have we gained by keeping His requirements and walking mournfully before the LORD of Hosts? So now we consider the arrogant to be fortunate. Not only do those who commit wickedness prosper; they even test God and escape‘ (Mal. 3:13-15, HCSB).

Alas, the wise and discerning will see a similar pattern of frustration and contempt emerging in our own day. The nations of the world are restless and roaring, and the duplicitous hearts of many cry out for justice. However, do these people really understand what they are asking for when God rises up to answer their objections?

Truth is, they will get justice from God. But they will not be pleased when they find themselves on the receiving end of His just punishment.

In Malachi—the last book of the Prophets—the LORD’s response to Israel’s faithless objections in both 2:17 and 3:13-15 is the same: Questions such as “Where is the God of justice?” and “How long will the wicked be allowed to prosper and get away with it?” will be answered by means of the final judgment, a.k.a. the Day of the LORD.

And when this Day arrives, God will not come to the world with roses and a get-well-soon card; rather, He will come with the most intense and unrelenting judgment this world has ever seen.

However, before the fire of His judgment rains down on the earth, and much to Israel’s chagrin, the LORD will first come to rescue His people, yes, wait for it...His other people—a nation that knew Him not in ages past, but has since received the blessings of the new covenant by believing in His Son and becoming one with Him as His own spiritual Body.

Yes, at that time, Israel will be reminded of the last words of God’s servant Moses (Mal. 4:4) and their eyes will be opened to realize that a foolish and ignorant nation has been taken from the earth, redeemed as God’s own possession:

They have made Me jealous with what is not God; They have provoked Me to anger with their idols. So I will make them jealous with those who are not a people; I will provoke them to anger with a foolish nation (Deut. 32:21, NASB).

On June 3, 2020, the same day that Gary published an article (“Morning Star Rises!“) that referenced Malachi 4:2-3, my eyes were further opened to appreciate yet another development of this crucial prophecy in the last book of the Torah. Thus, the last book of the Torah and the last book of the Prophets stand in agreement regarding the separate roles for the Church and Israel in the last days.

In this article, we will focus on Malachi’s development of Moses’ prophecy in Deuteronomy 32:21. As stated above, the LORD’s response to Israel’s faithless cries for justice is revealed in two sections of Malachi, both of which describe the coming Tribulation or Day of YHWH. First, we will examine the well-known messianic text of 3:1-6, and second, we will look at the parallel passage of 3:16–4:1-3. My hope is to shine a light on the subtle hints of Christ and His Body in these eschatological texts.

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YHWH’s Messenger and the (New) Covenant Temple

Immediately after Israel’s last question in Malachi 2:17, “Where is the God of justice?”, the LORD answers:

Behold, I send My messenger, and he will prepare the way before Me. And the Lord whom you seek will suddenly come to His temple; and the Messenger of the covenant in whom you delight, behold, He is coming, says the LORD of hosts (Mal. 3:1, ESV).

If you study this verse carefully, you’ll discover that there are two messengers (or “angels”) being described. The first messenger prepares the way for the arrival of YHWH, “Behold, I send my messenger, and he will prepare the way before Me...” Hence, this is the verse from which the name of the book is derived: Malachi (“My messenger/angel”).

According to New Testament revelation, this prophecy of the first messenger is fulfilled in part by John the Baptist (see Matt. 11:10; Mk. 1:2-4; Lk. 1:76; 7:27; cf. Isa. 40:3). Furthermore, the same John who baptized Jesus in the Jordan also partially fulfills Malachi 4:5-6. Jesus confirms that John is “the Elijah to come” (Matt. 11:14; Mk. 9:11-13) and Luke solidifies John as the one depicted in Malachi 4:5-6 (see Lk. 1:16-17). However, when asked if he was Elijah, John himself gave a firm “no” to the interrogators from the temple in Jerusalem (Jn. 1:21).

Therefore, John’s response indicates that we are still waiting for the ultimate, future fulfillment of these end-time passages in Malachi that describe the “first messenger” who prepares the way for YHWH (see also Matt. 17:11, where Jesus affirms there is still an “Elijah to come,” even after John the Baptist).

The second messenger of Malachi 3:1 is none other than YHWH himself. The phrase “Messenger of the covenant” is unique in all of the Hebrew Bible (Torah, Prophets, and Writings); however, by examining the chiastic structure of the text as literally written in the Hebrew, we are able to see how the author emphasizes His identity as YHWH, the Lord (Heb. Adon), the One who comes after the first messenger:

Suddenly, He will come...
              the Lord whom you seek
                          the Messenger of the covenant
              whom you delight
behold, He is coming

So, how is it that God (YHWH) can send and also be the Lord (Adon) and Messenger who is sent? The answer eludes human reason, and so the Spirit’s illumination is required to understand the mystery of the Trinity in Malachi 3:1 and related passages such as Psalm 110:1, a text that Jesus himself references to confound and silence His accusers (cf. Matt. 22:41-46).

There is much that could be said about how Jesus fulfills the description of the second messenger (consider also the pre-Incarnate Christ as “the Angel of the LORD” in passages such as Gen. 22:15-16; Ex. 3:2-4; Jdg. 2:1-5; Zech. 3:1-2). At His first coming, Jesus partially fulfilled this prophecy by coming to the Second Temple in judgment to purge and to cleanse it (cf. Matt. 21:12-13; Mk. 11:15-18; Jn. 2:13-16). However, there still awaits a future fulfillment of Mal. 3:1, because the results of Messiah’s final cleansing have yet to be seen (see the remaining context of Mal. 3:2-6).

From what we’ve observed so far, Malachi 3:1 is a highly messianic text that contains many theologically-rich terms. For example:

1. YHWH (the divine name)
2. Messenger/Angel (x2)
3. The Lord
4. Covenant
5. Temple

Let’s now turn our attention to the second Messenger’s relationship to “the covenant” and “His temple.” The Hebrew reads, “...suddenly, He will come to His temple, the Lord whom you seek, the Messenger of the covenant...” The first word “suddenly” confirms the eschatological implications of this prophecy and is parallel to Malachi 3:5, “I will come to you in judgment...” (cf. Isa. 47:11; Jer. 4:20; Rev. 22:12, 20).

In regard to the meaning of “His temple,” one option could be the Third Temple of the Tribulation period; however, it is the Anti-Messiah who comes to this temple during the final judgment, not Jesus the true Messiah (see Dan. 9:27; Matt. 24:15; 2 Thess. 2:4). Is there another place in the New Testament where we might find the referent to “His temple”?

Have you not known that you [plural] are a temple of God, and the Spirit of God dwells in you? If anyone ruins the temple of God, God will ruin him; for the temple of God is holy, which you are (1 Corinthians 3:16-17, LSV).

And see also:

Then, therefore, you [plural] are no longer strangers and foreigners, but fellow-citizens of the holy ones, and of the household of God, being built on the foundation of the apostles and prophets, Jesus Christ Himself being chief corner [stone], in whom all the building fitly framed together increases to a holy temple in the LORD, in whom you also are built together, for a habitation of God in the Spirit (Ephesians 2:19-22, LSV).

Finally, note the context of this one—the Lord’s sudden return to both rescue and judge + Church/Temple connection:

Because you have kept the word of My endurance, I also will keep you from the hour of the trial that is about to come on all the world, to try those dwelling on the earth. Behold, I come quickly [suddenly], be holding fast that which you have, that no one may take your garland. He who is overcoming—I will make him a pillar in the temple of My God, and he may not go outside anymore, and I will write on him the Name of My God, and the name of the city of My God, the New Jerusalem, that comes down out of Heaven from My God—also My new Name (Revelation 3:10-12, LSV).

Thus, based on revelation from the New Testament, we discover that the Church, the Body of Christ, is also referred to as the Temple of God and therefore qualifies as a solid candidate to be the referent of the Malachi 3:1 “temple.” Furthermore, this understanding of the Lord coming suddenly to “His temple” coheres well with a Pre-Tribulation framework, because Jesus comes to gather His Body at the Resurrection/Rapture first before He refines Jacob through the fire of His judgment (Mal. 3:2-6; cf. Zech. 13:7-9).

The second theologically-loaded term in parallel to “His temple” is “the covenant.” While the historical context of Malachi mentions the covenant that YHWH made with Israel at Mt. Sinai (Mal. 2:4-5), we know from both the Old and New Testament that God desires a “new” covenant to replace the old (see Jer. 31:31-34; Ezek. 36:24-27; 37:24-28; Matt. 26:28; Mk. 14:24; 1 Cor. 11:25; Gal. 4:24; Heb. 8:6-7, 13; 9:15).

Therefore, the New Testament solidifies and confirms that Jesus is the Mediator of this new covenant. And so, using Malachi 3:1 terminology, Jesus alone qualifies as the Messenger/Angel of the covenant who comes suddenly to His Temple. To summarize and restate another way: The Mediator will come to those who have already covenanted with Him to be His own dwelling, and He comes to them first before He judges and purifies Israel.

Bottom Line: The only ones who fit the description of “His temple” at the time of Jesus’ sudden return are the members of His Body—the Church!

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YHWH’s Treasured Possession Spared from the Day of Judgment

Before we examine the parallel passage of 3:16–4:3, please note that the chapter division in our English Bibles from the end of chapter 3 to the start of chapter 4 is arbitrary: There is no chapter division in the Hebrew text of Malachi (therefore, the third chapter concludes the book). This may seem like a minor issue, but the chapter division certainly doesn’t help our modern minds make the seamless transition from 3:18 to 4:1.

Nevertheless, Malachi 3:16–4:3 as a textual unit contains one main idea and is lexically integrated by several key words and phrases:

1. The mention of those who “fear the LORD/My Name” – Mal. 3:16; 4:2
2. The phrase “on the day that I make/prepare” – Mal. 3:17; 4:3
3. The separation of “the righteous” and “the wicked” – Mal. 3:18; 4:2-3

And not only do we have these tight-knit connections that link the same God-fearing group from 3:16-18 with those who also rise up and trample the wicked (4:1-3), the surrounding context of 3:16–4:3 also provides us with a stark contrast between a wayward Israel and this unnamed “treasured possession” (3:17) who is spared from the Day of YHWH altogether:

Mystery Group/Treasured Possession                    Israel

Spared from God’s fiery judgment (3:17)                Caught in the crossfire of God’s judgment (3:3-6)
Speaks to one another in fear of YHWH (3:16)      Speaks to one another against YHWH (3:13)
Already serving YHWH (3:17-18)                              Not ready to serve YHWH (3:3-4, 13)
Tied to the Book of Remembrance (3:17)               Told to “remember” the Law/Torah of Moses (4:4)

Through the use of various textual clues and comparisons, the author intentionally keeps these two groups separate and distinct. Moreover, Israel remains Israel throughout the historic and eschatological passages of Malachi, and this mystery group’s identity, therefore, must await further revelation from God to be fully developed and clarified (i.e. the New Testament).

Many evangelical commentaries view this mystery group as a holy subset of Israel—a righteous remnant of ethnic Israelites who survive to the end, so to speak. However, if Malachi 3:16–4:3 refers to a special group of Israelites set apart from the rest of the nation, then the LORD’s response to Israel in 3:18 becomes non-sensical. Think about it: At the end of the Day, when God’s end-time judgments have run their course, are there two Israel’s that inherit the kingdom: one righteous and one not-so-righteous?

Throughout the entire book of Malachi, the LORD dialogues with His covenant people, Israel (cf. Mal. 1:2-3; 3:6), and even though they are hard-hearted and disobedient, they are still loved and will eventually experience complete salvation because of God’s covenant with their forefathers (cf. Rom. 11:28). Also, it is abundantly clear from Malachi and other OT passages that Israel will suffer God’s wrath during the Tribulation, and yet they will be purged and purified as a result of going through it (cf. Deut. 4:30-31; Isa. 10:21-23; Jer. 30:6-7; Ezek. 20:34-37; Hos. 5:14-15; Zech. 13:8-9).

However, contrary to Israel’s path during the time of final judgment, this unnamed group of 3:16–4:3 is exempt entirely from the Day of YHWH and, instead of suffering wrath and punishment along with the wicked, they rise up to glorious freedom, healing, and victory.

But someone may ask: If this so-called “mystery group” is not Israel, then why does Malachi 3:17 describe them with the exact same terms used for Israel in other books of the OT: i.e. “treasured possession” (Ex. 19:4-6; Deut. 7:6; 14:2; 26:18; Ps. 135:4) and YHWH’s “son” (Ex. 4:22-23; Hos. 11:1)?

Ah, this brings us to the crux of the issue. To answer this question wisely and faithfully, we need discernment and a firm grasp of the entire narrative of Scripture from beginning to end. We also need apostolic authority and the guidance of the Holy Spirit to understand why the Gentile-dominant Church is given the same nomenclature as God’s original firstborn “son” and “treasured possession.”

*Before we go any further, here’s a quick reminder: Didn’t YHWH say that He was going to make Israel jealous and angry by means of a “foolish nation” and those who were not His people? Think about it...

In previous studies at Unsealed, we have presented ample biblical evidence to solidify the identification of Christ and His Body as the male-child of Revelation 12:5, a “son” born (i.e. glorified) and snatched up to God’s throne before the woman (Israel) goes into capital “L” labor (i.e. the Tribulation, or Daniel’s 70th week). The association of the Church as the male (Grk. arsen) in Rev. 12:5 is further cemented by the Greek text of Isaiah 66:7-8, where the key term, arsen, is used by a different author (same Spirit) to describe the birth of the corporate male/son—a nation delivered before Israel’s time of trouble.

John, the author of last book of the Bible and the apostle who has the final word, stands in agreement with the apostle Paul regarding the mystery of Christ’s body (cf. Eph. 5:32). Just as Paul is given insight into this mystery hidden in the OT and later revealed in the NT (e.g. Rom. 9:23-33; 10:19-20), so also John affirms that the mystery of the Church is woven deep into the fabric of the OT prophetic narrative. Moreover, John doesn’t simply “borrow” the Greek term arsen, ignore its original context, and then creatively adapt it to explain the corporate reality of Christ and the Church. On the contrary, Revelation 12:5 is a direct fulfillment of Isaiah 66:7-8, and this stunning apostolic confirmation indicates that the Church is indeed mentioned in the OT, albeit cryptically, and not introduced as a brand new subject for the first time in NT writings.

At this point you may be wondering, how does this discussion about a Greek term from Isaiah 66:7 and Revelation 12:5 contribute to the topic at hand (i.e. the identification of the unnamed “treasured possession” of Malachi 3:17)?

Three takeaways are relevant to our current undertaking in Malachi:

1. We simply cannot ignore the Greek translation of the OT (commonly referred to as the Septuagint/LXX). The unmistakable word link in Rev. 12:5 back to Isa. 66:7 is a textbook example.
2. New Testament authors do not “borrow” or creatively usurp language from the OT in order to redefine them later in a different context (i.e. the Church becomes the “New Israel”).
3. The Church is referenced in the OT as distinct from Israel, albeit in a hidden and cryptic manner.

Now then, in regard to the Exodus-themed words and phrases that are utilized in Malachi 3:17, there is no question that Israel is the first to be called God’s “treasured possession” (Heb. segullah, found 8x in the OT) and a “son who is redeemed by YHWH in order to serve Him.” However, since Israel is the first nation identified by these terms in Scripture, that also makes them a type (Grk. tupos, “pattern, example” - cf. Rom. 5:14). Therefore, the Church, who is the “foolish nation” and “not-a-people” of Deut. 32:21, can also be identified as God’s people by the very same terms as Israel. In fact, it’s entirely fitting and ironic for the nation that God uses to make Israel jealous and angry to be called a “son” and a “treasured possession.”

Lastly, to further substantiate the Church as the mystery group of Malachi 3:16–4:3, consider this: In a similar manner to the apostle John’s Greek-link between Isaiah 66 and Revelation 12, there is a unique Greek term in Malachi 3:17 that is picked up by two NT apostles to identify the Church as God’s treasured possession.

First, here is the Greek translation with our key word highlighted:

Thus spoke they that feared the Lord, every one to his neighbor: and the Lord gave heed, and hearkened, and he wrote a book of remembrance before him for them that feared the Lord and reverenced his name. And they shall be mine, saith the Lord Almighty, in the day which I appoint for a peculiar possession [Grk. peripoiesin]; and I will make choice of them, as a man makes choice of his son that serves him” (Mal. 3:16-17, Brenton Septuagint Translation).

The Greek noun, peripoiesis, is found in only 2 other places in the Greek OT (2 Chron. 14:12 and Hag. 2:9) and both of these contexts do not use this word in reference to God’s people as a possession. Regarding the New Testament usage, the term is found a total of 5 times and most lexicons provide three distinct ranges of meaning for peripoiesis (I am referencing both Thayer’s Greek Lexicon and A Greek-English Lexicon of the New Testament/BDAG):

1. An experience of preserving/preservation, safe-keeping: (Heb. 10:39)
2. An experience of an event of obtaining, acquiring: (1 Thess. 5:9; 2 Thess. 2:14)

And, last but not least, here is the definition that matches the context of Malachi 3:17:

3. That which is acquired, a possession, property

Now, take a look at the two places in the New Testament where we find this particular usage of peripoiesis:

[the Holy Spirit] is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of His glory (Ephesians 1:14, NET)

And for the grand finale, we have the apostle Peter standing in agreement with the apostle Paul about the prophetic beginnings of the Church:

But you are a chosen race, a royal priesthood, a holy nation, a people for His own possession, that you may proclaim the excellencies of Him who called you out of darkness into His marvelous light (1 Peter 2:9, ESV).

Oh, and one more thing about this verse in 1 Peter: The preceding context is describing the construction of Christ’s spiritual temple (1 Pet. 2:5-8; think Malachi 3:1, “Suddenly, He will come to His temple...”), and 1 Peter 2:10 caps it all off and drives the Deuteronomy 32:21 prophecy home: For you were once “not a people,” but now you are “the people of God”...

Bottom Line: Both Paul and Peter agree—God speaks about the redemption of the Church in the Old Testament, and Malachi echoes Moses in Deuteronomy 32:21 that a nation distinct from Israel is redeemed first as YHWH’s son and treasured possession!

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Here Comes the Son

Where is the God of justice? Why do the wicked continue to prosper without being punished? What’s the use of serving God if one is not guaranteed tangible rewards in this life?

The LORD has already spoken and given an answer to these enduring, age-old questions: The Day is coming, and it is fast approaching (Zeph. 1:14):

For behold, the Day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble. The day that is coming shall set them ablaze, says the LORD of hosts, so that it will leave them neither root nor branch” (Mal. 4:1, ESV).

Yes, the Day of the LORD is on the near horizon, and it won’t be long before the Day commences like a trap, catching the unsuspecting world by surprise (cf. Lk. 21:34-35). This Day is great and dreadful, and to those who cry out for justice, God has a couple of questions of His own:

But who can endure the day of His coming? And who can stand when He appears? (Mal. 3:2, NASB).

According to Malachi 3:1 and 3:17, there is one group in particular who will rise above it all when the Lord and Messenger of the Covenant returns. And so, the coming great and dreadful Day will actually be a good day for these people:

But for you who fear my name, the Sun of Righteousness will rise with healing in His wings. And you will go free, leaping with joy like calves let out to pasture. On the day when I act, you will tread upon the wicked as if they were dust under your feet,’ says the LORD of Heaven’s Armies (Mal. 4:2-3, NLT).

However, it will be a bad day for Israel and the rest of the Christ-rejecting world who must endure God’s judgments on the earth. As we have seen from this current study, the Body of Christ, a mystery written and encoded in the OT, is referred to as the LORD’s temple in Malachi 3:1 as well as His “treasured possession” in Malachi 3:17. This group of God-fearing Gentiles (Mal. 1:11, 14; 3:16; 4:2) will be fully resurrected and redeemed before the LORD cranks up the furnace of His wrath. But Israel, on the other hand, will have to go through the fiery crucible in order to be purged and purified.

To this day, when the Body of Christ cries out for justice, unlike a partially-hardened Israel (Mal. 2:17; 3:13-15), what we’re really crying out for is Jesus, our Righteousness and Justification (Rom. 10:3-4; 1 Cor. 1:30; Php. 3:9). He is the Sun of Righteousness who will come suddenly to His temple and redeem His treasured possession. And aside from the messianic reference in Mal. 4:2 (i.e. Jesus as “the Sun of Righteousness”), Mal. 4:3 also contains a subtle allusion to the triumphant Seed of the Woman in Genesis 3:15 who crushes the head of the serpent (compare also Rom. 16:20; Eph. 1:22-23; Heb. 2:5-9). Thus, this text is like icing on the cake when we consider the rest of the evidence which confirms the tight-knit Christ/Church relationship in Malachi 3–4.

Finally, in response to the oft-misunderstood Church/Israel relationship and for the sake of clarity, I will offer some advice on avoiding two extremes:

The Scriptures do not teach Replacement Theology (i.e. the Church replaces Israel as God’s people), however, they do teach Temporary Displacement Theology (for further explanation on what I’ve termed “Temporary Displacement Theology,” see my previous post Hidden in Hosea). Conversely, the truth is not found on the opposite end of the spectrum either: In other words, the Church is not subsumed under Israel as some Hebrew-roots adherents teach when they misinterpret Paul’s figure of the olive tree in Romans 11:11-24 and say that the Church has been “grafted into Israel.”

Both of these extremes are incorrect. The Church does not replace Israel, but neither does Israel replace the Church. In short, the truth is found in the middle. There is both continuity and discontinuity between the Church and Israel, and we must accept both the commonalities and the differences all-the-while watching out for the two “Replacement” extremes.

Arise, For the Light Cometh

(Frederick A. Krummacker 1768-1845)

“Watchman, is the day afar?
    See the morning light is gleaming;
    Light from the bright morning star
    Through the darkest clouds is streaming.
    Strangers blinded sigh for light;
    He shall make His promise right...

...See the graves asunder rent
    With their dead to life appearing!
    Angel of the covenant
    Now proclaims His day is nearing!
    Jesus calls: “Let there be light!”
    Jesus makes His promise right.

O, behold that glorious day!
    Jesus Christ, our Sun and treasure,
    Giving light and wisdom still,
    Peace and joy in fullest measure!
    See the light! Awake from sleep!
Jesus will His promise keep!”

*Thank you Stacie C. for posting this hymn in the comments below (source)

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