Isaiah, Chapter 9

Sunday this little family that you see here this will be there last Sunday with us and so anyway we need to let you know that I actually was supposed to tell you last week but I wasn't sure I could hold it together so anyway another little thing we got you see L up in the corner here sort of carpet surfing you might remember almost two years ago there was a At birth of that little girl, well, turns out she's about to be an older sister.

So, two things to say to Brian and Julia as they depart. One is to tell them goodbye, but also congratulations. So, anyway, thought you'd like to know that. And there's a way you can keep track. You're still going to use this, Brian, brianandjulia.com. Easy enough to remember, okay? You can look at pictures, updates, all sorts of things. Amazing amount of material there. Okay.

Isaiah passage here. We're at Isaiah 6 and 7. We took a brief look at it in December. We'll be taking a more in-depth look at it this morning. And as we do so, the point that we made back then, and we'll certainly bring it up again here this morning, is that verse 6, for a child will be born to us, a son will be given to us. This is referring to Christ's first coming. The rest of The passage we're looking at into the end of verse seven is referring to Christ's second coming.

We'll certainly talk about that in more detail, but just to kind of get that fixed in your mind from the outset. This is the way I think you have it on your handout. And so we're going to do is we usually do the quick buzz through. All right. The buzzing goes like this.

Isaiah 714, 88 and 810 presented God's faithfulness to David. His promise to David was that David would have a descendant upon his throne of his house, his throne, and of his kingdom. And in that set of verses, he is three times called Emmanuel, which means God with us. After a dismal ending to chapter 8, and I think it was Gail who after last week's scripture reading said, boy that was uplifting, because it ends rather dismally, and what's amazing is after that very much a low point, we see this tremendously uplifting passage, and I think that's one of the things we'll continue to see in Isaiah, is that he's got this awful message to tell, and he will interject in the midst of this awful message that he has to tell tremendous hope. And I'm sure that he is glad, even though he didn't, I'm sure, understand every bit of it, that he had the privilege of being able to offer this massive, eternal hope in the midst of the immediately dismal situation.

Now, the hope that is in Isaiah 9, 1-7, we'll be looking at here a portion of this morning, is centered upon Christ. We'll be only looking at verses 6 and 7. The reality is the first seven verses are all about Jesus Christ. And this is something I'd like to just point out. Remember Isaiah chapter 6.

Isaiah went into the heavenlies. He saw the Lord. It's after that event that the chapters begin just one to the next to the next. After going up into the heavenlies and seeing the Lord, the chapters immediately after that keep coming home with the message, Jesus Christ, Jesus Christ, Jesus Christ, Jesus Christ. Isn't that something? He continues to tell the message, Immanuel, Immanuel, Immanuel, God's promise to David, Jesus Christ, He is coming, God gave His Son. Those messages keep coming home and we'll see it again this morning in the passage we're looking at here.

Christ's first coming, the one that we look back to, and Christ's second coming, the one that we look forward to. For Isaiah, it was all future, but it was a hope that he was privileged to convey to people who were in an awful situation. Finally, Isaiah speaks forth the word of the Lord to Israel and Judah in the rest of the chapter.

We obviously won't go into the detail on that. But it's one of those places where, after looking at this tremendously hopeful spiritual scenery in front of him, he then has to lay out the bad news. And that's what the rest of chapter 9 conveys. All right.

One of the things we pointed out, and I think it's worth taking a look at the second time here this morning, these two verses, Isaiah 9, 6, and 7, say forever in Hebrew about every way you can. It speaks of forever several different ways, and it uses about every option that Isaiah had to just say on and on and on and on and on and on and on. First one there, Eternal Father. There will be no end, the start of verse 7.

From then on, we see later on, and finally forevermore. Four times we see, and stated differently, on and on, continuing forever, eternal, never ending. The message is consistent. It is as if he is trying to emphasize something. Don't you get that sense of it? On and on goes like this. There will be no end. This is both in the Hebrew and the Greek Old Testament. It just says, no end. That's the clear message that comes across.

Luke 1.32-33, this is where Gabriel is speaking to Mary. That same message has exactly that phrase in the Gospel of Luke. Here is the message from Gabriel to Mary. He will be great, be called the Son of the Most High, and the Lord God will give him the throne of his father David. He will reign over the house of Jacob forever and his kingdom will have no end.

Same Greek words. And then on. Here's this from then on is the idea. And it's interesting the way that this word comes across in the Hebrew is not so much focusing on the eternity of it, but the beginning of it and then the continuity. get it started and then keep it going that's the idea so it doesn't it's not in conflict with the eternity but the idea it will begin it will start and then once begun it'll continue it'll continue to go on then this forevermore okay in the hebrew this is olam and this is the word in psalm ninety verse two is used actually twice, once looking to the past in the eternity, the next looking into the future. Now, this is olam, not an old ham, okay? This is not an old lamb. By the way, this is what a lamb looks like when it hasn't been shorn for nine years. Okay? Not an old ham, not an old lamb, but olam, okay? Everlasting to everlasting. From everlasting into the past, from everlasting into the future, you are God.

That's what he's conveying here. So, this is the word that Isaiah uses, this Messiah, this One who was promised, this Jesus that I've been telling you about non-stop since I got out of heaven, since I came back with my commission, Jesus Christ, Jesus Christ, Jesus Christ, forever and forever and forever, four times, no end, eternally, once started, continuing, olam. We're not done. Forevermore, in the Greek Old Testament is expressed as into the eon, or into the ages. Just going on. It's the idea, it's time going on and we don't see the end of it.

Continuing into the ages, into the eon. Jesus used these same Greek words in Revelation as he spoke to the churches. 117b and 18a, Do not be afraid, I am. This is the ego eimi that we mentioned. I am the first and the last, the living one. I was dead, and behold I am alive for a little while. I'm around for a little bit. Oh, I'm around. No. Forevermore. Same words here.

Isaiah 41.4, 44.6, and 48.12 as we saw before was Egoe mi. And in one place it's actually twice in Isaiah. Egoe mi. Egoe mi.

It is an emphatic statement. He says, I am the one who lives in the eternal present. I am the one who is self-existent. Nobody brought me into existence. I exist of my own being. Nobody had to come up with the idea of my existence. Nobody had to bring me about. I'm not here because of somebody else. I exist of my own self.

Literally, this into the eons, into the ages, as the ages roll on, He continues into them. Now, of capitals and customs, we're not going to repeat the walrus and the carpenter here, but just try to follow the word pattern. There are some variations among the translations. You may have noticed that, that what I have here, what you have in the Bible, in the Purax, what you have in your own Bible might vary. In the capitals, what's capitalized? And it might seem a little puzzling, so I just want to bring that up.

Isaiah 9.6 may have the translation as either Child with a capital C or Child with lowercase. And we have an example here from the King James. And then when they updated it with the New King James, they changed the capitalization.

Here's another instance here in Isaiah 7.14. The New American Standard has Son with a lowercase, and then the New King James An uppercase.

So one might wonder, heaven sakes, do they know? Does anybody have any idea what's capitalized? And one of the distinguishing points we want to make there is that this is all about English. What do we capitalize in English? Because the original language did not have this. And that's one reason why the difference between the translations. So what it really leaves us with is this. We need to look at what's being conveyed in the original language. is the capitalization or lowercase issue is an English issue. It's not in the Greek, it's not in the Hebrew.

Okay, the other point was it's customary in the Near East, and truly in a lot of other places, for royalty, even at birth, to be given a great number of titles, and those titles oftentimes were increased as the royalty became older. So as we look at this passage, that's one thing to keep in mind when we look at the titles for Christ.

Prince Charles, for example, even in our own era, we'll say Prince Charles, and you'll notice that's what the papers and everybody else will say. Guess what his full title is? Charles Philip Arthur George Windsor, Prince Charles, the Prince of Wales, Earl of Chester, Duke of Cornwall, Duke of Rothesay, Earl of Kettick, Baron Renfro, Lord of the Isles, Prince of Great Steward of Scotland and Captain in both the Royal Navy and the RAF. Long names and that sort of thing were commonly done among royalty.

But the idea with these multiple names was to have this sense. There was a certain idea of it being prophetic. If you gave them this name that they would kind of fulfill as a prophecy. There was also an idea of instilling confidence that this person who was, whether they were just born or whether they were just stepping into a new position, that people would have confidence in them because of these lengthy titles and all the things that they implied. And finally, the person, because you would have some infant be given all these names and titles, and the person as they grew would at least, you would think they would have the idea of growing into the challenge.

It would be a competence that they would be challenged to step up to. So those were all the ideas behind it and some of the reasons why we continue to have, even at a superficial level, all these titles among royalty today. Now, a lot of rulers, no doubt, don't live up to the titles. I'm not sure if Prince Charles can even begin to live up to all the titles he's got.

Jesus Christ most certainly will. I think that's one of the things that Isaiah is making clear. We're going to divide it into two passages here by verse, verse 6 and verse 7. Now one way of presenting Isaiah 9.6 is like this, and you have this on page 2 of your handout there. A child will be born to us and the son will be given to us. This is your Hebrew poetry pattern.

Okay? And then we have the government resting on his shoulders. a simple statement and then finally his name will be called and then the four kind of double name titles there. What we find is the first one is asking or answering the question and saying this is who he is. This is who he is. The next one, this is the place that he holds. The government will rest on his shoulders. He will hold a place of responsibility And finally, his character and immensely valuable roles will be recognized this way. So there is this multiple sense pouring out of verse 6 here. And as we look at verse 6, it says, a child will be born to us, a son will be given to us.

This first phrase here refers to Christ's humanity. Notice the key hint there, the word born. This is the privilege that was given unto Mary. as the earthly mother of Jesus Christ. So He was born unto us. This is focusing on His humanity. This next portion, and I need to explain it, there was, and there still is in places of the world where they have royalty, a real sense of rejoicing when some royal person is born who is going to take the throne. a great amount of rejoicing in the whole land that you have this heir to the throne. And so this son is given looks to that reigning as king. It is important for us, however, to remember that this son is given is begun in his first coming and the reign in his second coming.

Christ was given as a son in his first coming to reign in his second One of the places we can focus on that is John 3.16.

God gave his son, and by the way, the Greek Old Testament and the Greek words in John 3.16 are the same. God gave his son for us in his first coming to reign in the second coming. Alright, the government will rest on his shoulders. Now you might be thinking, oh no! Not another politician! Ah! Okay? Jesus Christ will not be that politician. Now, I know we've made some efforts in recent times to try to instill some good political sound decisions here, but I'm afraid we'll have to just try again.

Nonetheless, this phrase, rest on the shoulders, as in our own culture, it pictures responsibility. We talk about something, you know, falling on someone's shoulders. And this is a sense of responsibility in our culture as well as theirs. So, anyway, you get the idea. Figure of speech. Christ will have complete and entire comprehensive responsibility for this governing over the entire planet. The whole world.

At the present time, such a concept, the way human beings do things, sounds ominous. But it will indeed be quite different because of the character and because of who he is. Unlike all the governments of the earth, however, the sin nature, although it will exist, will have no vote. Basically, the world, which is the system of this world, will be squeezed out. Satan will simply not be present.

We have that declaration from Revelation chapter 20. And then we have, here are the titles. His name will be called. If we think about it, oh boy, we've got this long set of names, and we take that literally, boy, Jesus is going to have a bunch of names. And we can add to that Emmanuel. That would be a bunch of names.

But the thought here is not to just put a bunch of titles on him in some superficial way, as tends to happen with modern royalty, particularly. But the idea is to look at it as the character of the person. This is the character of the person at a deep level, from the inside out, for real. This isn't just pretend. This isn't just an outside name that we tack on externally.

But it is the very deepest and, notice, for Jesus Christ, the eternal character. Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. There is a lot to look at in these, and so we'll take a few minutes to do so. Each of these names is interesting.

Not only shows up here, but each of them shows up at least once in the rest of Isaiah. Isn't that interesting? So Isaiah puts the names down here, and then beginning with the very next chapter on towards the end, sprinkles these names throughout. the book of Isaiah. Let's take a look at that. One note here, three of the four names involve words only used of God, never used of a man or an angel, and actually that fourth one, if you say only in Isaiah, you limit it to that, that fourth one, as we'll see shortly, is also only used of God. So it includes all four of them.

All right, now, wonderful counselor. When you see wonderful counselor, you may be thinking, oh, I know what that means. That's like a really, really, really good psychiatrist, right? No, no, that's not quite what he has in mind here. Let's take a look at what he does mean.

This Hebrew word translated wonderful is pele. It is one of those words that is used throughout the Old Testament only of God, only of God. And the King James has wonderful and counselor kind of listed separately. In truth, the Hebrew joins them together, puts them as a word pair like the others. An example of where this word is used, and we could pick others, but Psalm 78, 12, and 13. Marvelous, here's this word pele, things he did in the sight of their fathers in the land of Egypt, in the field of Zohar, and he divided the sea. This is talking about their crossing of the sea when Moses extended his rod. and divided the waters, caused them to pass through and he made the water stand up like a heap.

What is this called? A marvelous thing that the Lord has done. It is wondrous and it's a demonstration of this word only being used for God himself. This is where it doesn't qualify he's a really good counselor in the sense of a psychiatrist. Wonderful here has the idea of distinguished, exceptional, to the point that only is it used of God. Only.

It even indicates, as we saw in that use there in Psalm, it even indicates miraculous. We're talking about, we don't have a word for it actually. If you were to say, do we have an English word for wonderful or awesome or exceptional that only is used of God? Well, we really don't. So it's important for us to see when this word's used, the Hebrew mind, the ears that heard this, thought, oh, this is only used of God.

Counselor here is the one who provides this decisive and pivotal guidance. But it's more than just kind of giving somebody else some tips. This is a massive overview look at things in the world. One translation puts it this way. Exceptional strategist. That's not in your handout, so if you want to make note of that. Exceptional strategist.

He will come up with answers to this world's problems. Things that have plagued us. We have entire administrations to solve problems that he will say, oh, simply do this. And people will go, why didn't I think of that? Right? Okay. Isaiah 25-1 is one of those places where the words show up again.

O Lord, you are my God, I will exalt you. O praise your name, for you have done wonderful things. Your counsels are of faithfulness and truth. These are the same words, wonderful counselor, in Isaiah 9-7. As we said before and as conveyed here, the Hebrew words for wonderful, it is pele, as used of God alone.

And you can also take a look, I'll leave it to you to do in Judges 13. Mighty God is the next word pair that comes up. There are several words that are translated God or Lord in the Bible, and you may have run across those, in both the Old and New Testaments.

And this particular one is El. Interestingly enough, it's used of God's account in his interactions with Abraham that are recorded for us in Genesis. In Genesis 21-2, he is the everlasting God. El is the word for God there. In the immediately following passage is where it tells about Abraham offers up Isaac. So this is a name that crops up in that passage. Here is the everlasting God, the mighty God. The very next chapter in Isaiah has the same Hebrew words mighty God that we saw here in Isaiah 9-6. Isaiah 1021, a remnant will return, a remnant of Jacob to the mighty God. Same words in the Hebrew. Eternal Father. King James has it as the everlasting father for this name.

Now, this has been a real head-scratcher. We'll try not to wear our skin too deep here. The reason being, wait a minute, isn't Jesus Christ the Son? Isn't He the Son? And then the Father is a separate person, although they have one essence, one God. How is it that Jesus is called the Eternal Father or the Everlasting Father? So that's puzzled people, particularly, and we've distributed this little handout here before more than once.

We see this illustration from John 18.6, that the Son and the Father are not the same persons, although one in essence. I think the answer comes in this. The Hebrew words literally mean Father of Eternity. Father of Eternity.

That clarifies it because rather than taking it on as a title that somehow causes confusion between the son and the father, what it is doing is saying that he is the source of. When we say, for example, in our country, we'll say something like George Washington is the father of our country, we don't mean that everybody in the United States is all descended from him. but he is conceptually the source, and we use it in that sense, in a metaphorical sense.

Jesus Christ is the origin and source of the meaning of all history, everything that has happened to date. He is the meaning of all history that is yet to take place, and he is the origin and source of the new creation. He is the focal point of significance for everything happening.

Was it not by his doing that all things were created? Isn't that what we saw in Colossians chapter 1? All things were created and are sustained by the doing of Jesus Christ. Is he not the one who came the first time to redeem man and who established then the church by God's doing as a special bringing about of that body?

Is he not the one whose coming we're looking forward to. He is the one who will reign not only into the millennium to come, but into eternity. He is the Father, the source of the eternities. Is He not the source of eternal life for us? Here we see in Isaiah 63, 16, the last part there. You, O Lord, are our Father, our Redeemer. Is not Jesus Christ our Redeemer? Okay. From everlasting. Ah, we've seen this before. And these are the same Hebrew words that are translated to Eternal Father in Isaiah 9, 6.

Prince of Peace is the last name that comes across. Peace was a major theme in ancient culture. Funny how the Jews rarely found it. but a major theme nonetheless. This name of the capital that we see in the news headlines almost weekly if not daily, Jerusalem, Yerushalom, Habitation of Peace. Certainly it's almost an irony that it has that name now. The standard greeting among the Jews was Shalom, and you see how Paul would introduce his letters with the Greek and the Jewish greeting grace and peace.

Grace and peace. Grace is the Greek, shalom, peace is the Jewish greeting. There are many places in Isaiah where we're going to find this word peace and if we limit this word peace to the book of Isaiah we will find that it always comes from God. Always.

Isaiah 26.3, the steadfast of mind you will keep in perfect peace because he trusts in you."

You may have heard this in another version, same idea. Or here's 2612, Lord you will establish peace for us since you have also performed us all our works. Isn't it interesting? Isn't this a lot like the message of Ephesians particularly chapter 2 verse 10? His prepared good works that we would walk in them. He's done the work. He's performed it. Immense grace, massive mercy, huge forgiveness. He is the one who establishes peace.

This prince of, as an example of being the principle, being the focal point and the head of something is illustrated in this passage in Acts given on the day of Pentecost, but you put to death, Peter told them, the prince of life, the one whom God raised from the dead, the fact of which we are witnesses.

Now you have this on page three of your handout, Christ's humanity and deity. There is an alternation in these words I think that is interesting. On the left hand side we see Christ's humanity, a child will be born who is Counselor, Mighty Father, and Prince. Now those are not, except for I would say the one born, those are not explicitly having to do with humanity, but they are certainly in contrast to the ones on the right, especially when we see the words on the right are used exclusively of deity. Put them together and you have a combination of Christ's humanity and Christ's deity.

Something else, these first two are referring to his first coming, and in both cases the last four referring to his second coming. So there's a consistent pattern in these names that are there. Here is Isaiah speaking 700 years before Christ's first coming, 2,700 years ago, and yet he has spelled out, here is the one who will be the fulfillment of the promise to David. He will be fully human, fully deity, He will be given to us, and He will have these characteristics in His first and second coming.

Amazing what is built into that. Here in Isaiah 9-7, the words for government and peace are the exact same ones that are used in verse 6. And it's referring to these themes of Christ continuing to govern. Governing and reigning in peace. Reigning on David's throne.

Then, starting with God's promise to David, and this goes back to Chronicles chapter 17, notice, and I've underlined it in one case with the word son, but you'll notice a repeated pattern of reference to the word son, house, kingdom, throne, established forever, and to David. This is in round numbers 1000 BC. 300 years later, in round numbers, we have Isaiah, And notice the reference to the son, no end, the throne, David, the kingdom from then on and forevermore. And then, round numbers about seven centuries later, here is the angel Gabriel speaking to Mary. And what does he say? He talks about a son. He talks about the being of his father David sitting on the throne, having a house and a kingdom and forever.

The Lord is bringing this point home again and again and again, reminding people, He says, I am faithful. I am faithful. I am faithful. That's something we can count on. Because it's His character. He is faithful to His word, to His promise. Even though we have people like Isaiah who has to speak about the unfaithfulness of the people around him. That does not impact God's character. God is faithful regardless.

He says here in verse 7, to establish it and hold it with justice and righteousness. It is not only the idea that you will have this eternal reign, but it will be put firmly into place, solidly sustained. It will not get in the middle of things and all of a sudden find the Lord going, whoa boy, how do I get back under control here? None of that. Increasing in His continuing governance and with peace.

It will have a character based on his character. That's one difficulty that the governments have today, don't they? What's the character on which the government is based? That's our tough question. That's why when you talk about a politician, people go, oh no. Because the character behind it is not the character of God himself. This will be the eternal exception to that pattern that causes us dread when we think of a politician. It'll be one of justice and righteousness. He underscores its character.

Aren't the things that make you ticked off, if you get that way, about government a violation of these things? That's not justice! What a terrible decision that judge made! You ever come to that? You know, something happens and you say, that's not right!

This will be the exception. Eternally, people will be saying, ah, that was justice. Ah, that's righteousness. That's right. That's good. Imagine the evening news. What will they do instead of one atrocity to the next? It'll be, man, there was a whole bunch of decisions made today and they were all just right. Justice was served. How astounding will that be? Will it even be worth watching? Anyway, I'll leave that up to you. The zeal of the Lord of hosts will accomplish this.

This is the exact same phrase that we're going to see again in Isaiah 37-32 and 2 Kings 19-31. And there are several truths to be drawn from this that I think are valuable for us to take a look at in this one sentence. What about the Lord's zeal? A lot of times if you'll look at some write-ups that will say, well, here's God's character. God is omniscient and omnipotent and God is unchanging. God is a God of mercy and love. These are all true things. Believe me, those are not bad at all to recognize. Very important to recognize, as a matter of fact.

But, often we will pass over, and you'll see among such lists left out, God's enduring zeal for the things that God has promised He is zealous. As human beings, we can easily tire of something get distracted, as time goes on, our focus upon something, and maybe the intensity with which we hold some particular view and direction and effort begins to wane. Not the Lord.

When the Lord has said something will take place, when He has determined it will happen, He is zealous to its fulfillment. And that is a part of His character. We can add that to the list of all the omniscient, omnipotent, omnipresent, and all those other things. When the Lord has promised something, he is zealous to its fulfillment. Why the Lord of hosts? Interestingly here, this is a phrase that came up in chapter 6. Here is the seraph, remember it's just one angel, one seraph in the heavenly says, holy, holy, holy is the Lord of hosts.

In Isaiah 6.3, that's the very same character that the Lord is having Isaiah write about here. This is the one whom he saw. This is the one where one seraph speaks and heaven's foundations rock. It's the Lord who is the Lord of the massive innumerable number of angels, one of whom speaks and the heavens rock. This is the Lord who has countless angels at his command. As John described it, myriads of myriads and thousands of thousands.

God doesn't speak with a guess or a wish. He doesn't say, oh, I sure would like it if Vern would be conformed to the image of Christ. That'd be awful nice if that turned out that way. He instead is able to say it and to command it. And all the powers that he has that created and sustain the universe, including what we cannot see, are behind his promise. The zeal of the Lord of hosts will accomplish it. There isn't anything we can do to make it happen. There are Christians who think that Christ will return when everything on this earth has gotten really bad. Sheep's opinion. Remember we used that before? When things have gotten really bad. That's when.

And there are others who say, no, we'll make things so good on earth that Jesus has to come back again. There are some Jews who say that You know, kind of the, if we build it, he will come idea. We'll build a temple and then he'll come, right? And so they have that idea. TempleMountFaithful.org, if you want to look it up, feel free. Orthodox Jews now, including this rabbi that I spoke to some weeks back, they follow the lead of the Pharisees. They say, if we can get everybody, all the Jews, to follow the law for one day, then the Messiah will come.

So they make a spiritual thing out of it. What does he say here? He says, the promises given to David will be fulfilled not because of anything that human beings will do. We can't build anything. We can't tell people things. We can't make it good. We can't make it bad. Nothing we will do will make this happen. It will happen because the Lord determines that it will happen because He is zealous for whatever He has promised to fulfill it. It is His character. Jesus Christ is both God and man, fully God, fully man, as we saw here in this passage. He is the Son that is given, wonderful. He is God. He is the Father of Eternity, the Prince of Peace.

One of the things we pointed out at the outset, and it's important, I think, for us to look at now as we anticipate the Lord's table, is the first part of verse 6 that refers to Christ's first coming. And the rest, the mass of the passage, focuses on his second coming, into the end of verse 7. What's interesting is, as we look at taking the Lord's Table this morning, we find a complementary situation. Most of the passage, and here we are between the first and second comings, right? Most of the passage is going to look back on the first coming, unlike the Isaiah 9-6 passage. in first Corinthians 11 most of it is looking back and that's what the Lord's table is doing isn't it but there's a short important clue at the end we do it how long until he comes until he comes we are we're living in the sandwich years okay between those times let's pray Lord as we look at these things here this morning how wonderful to to think of, here's Isaiah 2,700 years ago writing these things. How wonderful you are. You are indeed the source of all that is life, the source of eternity. You're the one we can count upon. We thank you and give you praise for it all. In Jesus' name, amen.