James chapter 5 review and conclusion

Okay, I made an audible. I called an audible this morning. I'm gonna do part two. Okay. And then part one. Okay. And the reason is, I was having so much fun on part one, preparing that. And then I got to the part two that you covered Roger and versus, you know, right, 14 through 20.

And there's so much information that He doesn't, he doesn't let off the gas at the end of his letter. No, not at all. He just ends abruptly, right James? You're right. He doesn't say, okay, say hi to this guy, say hi to this guy. No. So I was just, I was like, wow, I've got a, I've got a, so I, he called her out. Yeah, I might get to part one because it's more of that stuff that I was doing and you'll see why. Okay, great. Yeah, it's just a huge chapter to us. It is. It's really, it's great, but wow. Okay, so we'll start with James 5, 12.

But above all, my brethren, do not swear either by heaven or by earth or with any other oath. But your yes is to be yes and your no is to be no, so that you may not fall under judgment. Is anyone of you suffering? Among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises.

So when he says, above all, and Roy brought this out in his lesson, it's truly important, this is And above all, addressed to the brothers, to not swear. He says, stop the practice of putting yourselves under oath. And we do that today, don't we, too? We swear by things or a lot of, in the world, A lot, you hear a lot of people say, I swear to God, so ambiguous these days. So, so that's, we aren't to do that. That's a, that's a good thing not to do.

Um, so Royce says to do not speak under the authority of the things God has made. You know, these things are holy and you don't want to put yourself under those, the authority of those things. speaks simply. Your yes is to be yes and your no is to be no without any modifying qualifications. He brought this up so that you may not fall under judgment.

Roy said that so that you may not be shown to be a hypocrite is the literal translation. I like that. So if you And doesn't that make more sense? If your yes isn't a true yes, or your no isn't a true simple no, you're really being a hypocrite, right? And I like that. And so he says that that's the literal translation of that part.

So we go on, is any of you suffering? And that's the theme, the main theme of the book of James. And I would say the main theme is patiently, enduring patiently under trials and tribulations. Patient, long suffering is the aim if we are to live under the law of liberty, abiding in Christ as we ought. But here at the end of the epistle, James addresses a struggling believer, someone who's really struggling with sin, as Miles points out in his lesson, one who is without strength.

He brought that out in his lesson and he ties that to verse 8 in chapter 5. So if any of you, if any of the brethren is suffering, then he must pray is an imperative command. There's no other option. As Myles said, once again, not for the trial to end, right? We don't want to, we can't pray for God to take away the trial, but for wisdom in patiently enduring the trial.

As James 1.5 states, and if you lack wisdom in a trial, you are commanded to pray for it. And when we ask for wisdom, God doesn't hold that against us or he doesn't chide us for asking for wisdom. He knows, he understands our weaknesses. But Andrew, I thought we could take anything to the Lord.

And yeah, and we can, right? Right. So that includes letting this trial be removed, right? Yeah. And he may. He may. He may not. I don't disagree with that. No, for sure. All things work together for good, you know? So he might have a purpose. He has purposes in these trials. Yeah, I wish he'd remove this cold I have.

Sing praises is another imperative command. If you are in good courage in the midst of a tough trial, then praise God is the thought here. And that's interesting that that's an imperative command, to sing praises. And cheerfulness, that's of good courage. is the Greek in that. So we go on to 14 now. Is any among you sick?

He must call for the elders of the church, and they must pray over him. They are to pray over him, anointing him with oil in the name of the Lord. And the prayer offered in faith will restore the one who is sick, and the Lord will raise him up. And if he's committed sins, they will be forgiven him. What verses 14 and 15 are not is a promise of physical healing by the anointing of the elders.

And Miles brought that out in his lesson really well. It is not Roman Catholic last rites at death, the final unction by a priest with consecrated oil. But I can see how the Roman Catholic Church gets that doctrine out of that. You can kind of see where they get it from these two verses, right? But it doesn't say that. The view here is not for death, but recovery from recovery and not final death, you know, like the Roman Catholic Church says. These two verses are a positive imperative to pray, a command to pray in the midst of the trials and when one is sick.

Anointing with oil in that early church. And I thought that when we looked at this, we came to the conclusion that it's just a matter of early church hygiene. It was a regular habit of people in those days to anoint, as Matthew 6.17 says, anoint your head and wash your face. And, you know, be of good hygiene. It's a hygiene thing.

And it was a way to kind of like when someone was sick and you anointed them with oil, it was soothing. Yeah, it was for comfort, right? You're comforting them. Yeah, comfort and it was securing the person, you know, with a balm. We do that today with, there's people who have essential oils. you know, peppermint oil, eucalyptus oil, things like that. And that's good, soothing stuff.

So it's just a practice of the early church and has no ceremonial value whatsoever. Being sick, this word athenao does not rule out physical affliction, physical sickness. But I think we came to the conclusion as well that it can be soul sickness, soul suffering, spiritual suffering. How about mental affliction? Here in verse 14, Paul uses the same word, the same Greek word, athenao, to be without strength. So, not necessarily physically, but without mental and spiritual strength.

And Myles made this point really well. He links athenao, this word for sick, to James's strength in your hearts in verse 8 of chapter 5. So a believer who is stricken with a weakness and enduring some ongoing trial, you can encourage him or lift him up is, I think, what he was bringing out in his lesson. And that's certainly within the context. But then I was... This next point, does it rule out physical sickness and things like that?

What about taking this to mean that the sins committed by this believer led God to discipline him with physical ailments or even physical death, as we'll get to in verse 20? What do you guys think? In relation to 1 Corinthians 11, 29, and 30, right, where you're not to take the Lord's Supper in an unworthy manner, Paul says, examine yourselves. For this reason, many among you are weak and sick, and the numbers flee.

I don't think it rules that out, certainly. Or Ananias and Sapphira, we looked at that, right? Or Hebrews 12, for what son is there whom his father does not discipline? And Hebrews 12 has an element of physical weakness or sickness. And a historical note is that this is in the early church and the apostolic era where healing gifts were still present, right? So it's a it's a toffee there, isn't it? Well, there is an illness and or mental and or the earthly existence full of sin.

I mean, in other words, this should not be a surprise, should it? Is if a first or third class condition? Third class. Yeah, right. So how should we interpret that then? I mean, the idea here We've all sinned and fallen short of the glory of God, right? So that doesn't mean every illness is a consequence of that, but it's the earthly existence, is it not? I mean, yeah. So, you know, the believer is being saved through the illness of simply that second part of being saved, right? I was saved, I'm being saved, and I will be saved, right?

So I think you're being lifted up by the power of the Lord through the Holy Spirit working through these trials and tribulations, whether it be physical illness, mental, or some other distress that's part of your life. What are your thoughts? Yeah, that's why these passages are so... because you go one way, but then you think of other things. I think that God, He can use sickness to discipline, certainly, but He can also use it if you're as a, as a, let's see, as a blessing for other people, so that you're able to comfort others who are sick, with the same comfort that you receive. So he, I think he has multiple purposes in this in physical sickness, certainly.

And then of course, we're all, we're all not always strengthened spiritually or weak spiritually. And that's a given. Yeah. It's just these verses are just packed a lot, don't they? Yeah, I think as Miles pointed out, this may not be physical illness. I mean, this could be right. Satisfied in a very distressful situation and could be mental. So soul weakness, you know, and things like that.

Okay, on to 16 here. Therefore, confess your sins to one another and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain. And it did not rain on the earth for three years and six months. Then when he prayed again, the sky poured forth rain, and the earth produced its fruit. Verse 16, confessing your sins one to another, Merriman brought this out, but these are personal offenses, one brother or sister to another, and they should be faced, you know, addressed.

He also says that, I was listening to his message yesterday, and he said in the critical Greek and the Textus Receptus, there's different words for sin. One says, confess your sins, and the other says, confess the sin with the definite article. And I checked my interlinear and mine has the definite article as well. Isn't that interesting?

Confess the sin one to another. So I think what it is, is if you've done something that offends your brother. Yeah, I think of that, that example that Mike gave where our brother, let's see, he, what was that? Tom, Tom down in Houston, he, Mike did something to offend him. And Tom said, this was years ago, he said, you know, I'm trying to forgive you. And Mike said, well, what did I do? And so Tom eventually shared something that Mike did that offended him. And Mike had no idea. And so he said, and so it's that offending one to another that should be addressed here. And that's why I think it's as decent, you know, because there's could be one specific issue, one brother to the other.

James is addressing the whole assembly here when he says, confess your sins one to another and pray for one another that you may be healed. So Merriman says that right here, do you think physical healing is in view? I think that spiritual healing is in view here because not the whole body, not the whole assembly will be physically sick. But a whole assembly could have some spiritual weakness or spiritual sickness.

So I thought that was an interesting point from Ron Marin. William Kelly. says that, but God hears prayers with fatherly pleasure and never fails to answer that which faith pours into his ears. It is faith, practical faith, which has been urged. Faith exercised in energetic power. I like that quote from him there. Effective prayer is... Prayer is effective if you have in mind to be aligned with God's desires. Nearness to God is the key issue, or intimacy with God. A righteous man who is conditionally near God is near his position in God.

I have these two notes here, these two bullet points from my... I have them handwritten in my Bible from years ago, and I don't know who... I can't credit as to who said it. Maybe it was Merriman, or who knows? It could have been you, rather. It could have been my dad, who knows?

It's good stuff, though. Hindrances to effective prayer, and I thought this was interesting. One is unconfessed sin, or not abiding in Christ. And then I have the scripture references there. There's many. And then, secondly, not honoring your wife. And you think, wow, that's odd.

First Peter 3.7 says exactly that, you know, your prayers, honor your wife so that your prayers will not be hindered. Or asking amiss with wrong motives from James chapter 4 verse 3, right?

So the idea of this is prayer must be effectual. and energetic here. And I think that's right. He uses Elijah as that as that example. Okay, where if you thought the previous verses were tough, it's tougher, right? Yep. So in verse 19 he continues, My brethren, if any of among you strays from the truth and one turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and will cover a multitude of sins. So Roger, you said it well here in your lesson. There's a Believer A who strays from the truth. He wanders like a wandering star. He's seduced by other doctrines.

And then Believer B turns him back, back to the word of truth that James has in James 1.18. So that's the issue. That's sort of mapping it out here, what's happening.

So he says, let him be knowing that he will save the sinning brother from death and cover a multitude of sins. Constable says that this death represents the temporal destruction of the person, not his or her eternal damnation. And I think we know that. No one's going to hell here. And we're addressing believers. So that rules that out.

But the destruction of what is a question that I ask here. Is it the spiritual relationship with God? Or is it the physical body? Constable says it could be the whole person. And that's why these these verses here are tough because it raises more questions than really it answers.

Jimmy sent me a note yesterday and he pointed out that he's of the mind that this is a temporal spiritual loss, a fellowship with the Father. a believer falling from his position of grace, and then needing another brother to come alongside him as one who encourages him and lifts him up, and lifts him up out of the mire of sin.

And I couldn't agree with him more. It was an excellent little statement of this. But then I thought, well, If you're looking at like you would Paul, that's an excellent statement, but this is James. You know what I mean? I don't know if you can take these verses and then make everything Pauline, you know? Yeah. Well, that's the challenge with James across the board.

We have so much of Pauline theology that we We try to read in Pauline theology into James, and many times that's the right way to do it, but also James had something to say too. Yeah, and when you do read it through a Paul, if you do make it Paul, because that's how we think, it makes it totally understandable. And you can take death to mean temporal spiritual death. And you know, it's and then it's easy, but it's, this is early church, this is pre Paul, basically.

Paul was just, I think, on this first missionary journey, when this, when James wrote this letter. So the whole position and condition, those doctrines weren't fleshed out by Paul yet. So I say many truth-seeking believers here fall different ways, right? Is it only physical death? Is that the only issue here? Or is it spiritual death? Temporal spiritual death? Or both?

And then my conclusion is we can ask maybe James himself in So, Andrew, don't forget how blunt John was. Yeah, right. He who sins is of the devil. Basically, to paraphrase, if you sin, you're not a believer. I mean, basically, you got to put that all in context. In a sense, James and John come from a similar black and white kind of perspective.

Yeah, very, very practical, extremely practical. So, yeah. Let me see. We have about 15 minutes or so. So should I backtrack and do this part one then that I don't know if I'll get through? Sure. I have a question. What is temporal spiritual death? Well, when you sin, When you sin, you lose a fellowship, right, with the Father. So you are separated from fellowship with the Father, and that's sort of a spiritual, a temporal spiritual death. It is temporary. It's temporary because you, you know, confess your sins.

Yeah, in fact, James addresses that just exactly, right? In James 2, the stair step, you know, when you take the bait and then, and sin becomes death, right? And he doesn't mean, you know... Damnation. He doesn't mean damnation. Damnation. And I thought that When Bob presented that, he used the word abortion, right? Because you give birth to sin, and sin leads to death. And medically, that's an abortion. So that's what I mean by temporal spiritual death.

I don't know if that's the best word. But yeah, that's what I mean. Because we can't die spiritually. No, no. There's no way. But death meaning separation. We're separated spiritually for a while in fellowship. Right. And then we restore that relationship with God by confession of sin, right? Right. So, okay, here we go. Here's the part one that I'll do second, one through eleven. And you have, I won't read the whole thing, but there you have 1 through 11. So what I'm going to do is I'm going to take out all the modifying illustrations.

So James addresses these rich who unjustly withhold wages and are litigatious against our Jewish believers here. So I culled all the language to make it read shorter and here's what I came up with, come now you rich weep in hell for your miseries, which are coming upon you.

It is in the last days that you have stored up your treasure. You have fattened your hearts in the day of slaughter. And then he addresses his flock, his scattered Jewish believers. Therefore, be patient, brethren, until the coming of the Lord. Strengthen your hearts. And there's that word, strengthen, asphenao, for the coming of the Lord is near. Do not complain, brethren, against one another, so that you yourselves may not be judged.

Behold the judge standing right at the door. It says door, but it's plural. So I say I take out all the modifications and just give that kind of the boiled-down version there in 1 through 11. Note that the last days, it has a day of judgment theme. And he brings this up suddenly at the beginning of chapter 5. The coming of the Lord is a parousia. and is his appearance and then his physical abiding presence on the earth. So everyone agrees we're looking at sort of end times things here, right? The coming of the Lord, the day of slaughter, this last days. Everyone amen to that? Okay, great. But there's some new information that I didn't give in the lesson in early September. I thought that was interesting.

Acts 11, 27 through 30, you remember this situation where Paul was taking up collections for the poor people in the church of Jerusalem. He says, now at this time, some prophets came down from Jerusalem to Antioch. one of them named Agabus stood and began to indicate by the Spirit that there would be certainly a great famine all over the world.

And this took place in the reign of Claudius. And in proportion to that, if any of the disciples had means, each of them were determined to send a contribution for the relief of the living brethren of the brethren living in Judea. And this they did, sending it in charge with Barnabas and Saul, or Paul, the elders.

So Paul spent his whole ministry kind of taking up this collection for the poor believers in Judea. And there was a famine in Judea at that time. So James's flock, the people who he's addressing here, fled this famine and were living, you know, they dispersed. And they were suffering persecution on top of that. As I say again, Paul spent his whole ministry doing this side project, collecting gifts for the church in Judea here, or really this Jerusalem church. The Macedonians and Achaian churches were very instrumental and gracious in raising funds for the poor believers in Jerusalem. And this gives us some context of why these saints that James is addressing packed up and moved, right? They were very poor, hungry, and now they had to work for unscrupulous foreigners.

So he says, wait patiently, abide under this trial, have patient endurance under your physical and economic circumstances. And it's the main theme of the epistle here. This is one of the many trials that he addresses in the first part of James that we may encounter. You know, trials may be manifold, they may be diverse, but we are to countenance all joy. I think that's the whole, this kind of wraps up the whole theme of this letter. And God has a complete Christ-like conformed believer, one who's spiritually mature and perfected in view at the end of the trial, as he says in chapter 1 of verse 4.

So, how am I doing on time still? Okay, ten minutes. Ten minutes. Here we go. So, here's Matthew 24. 42 through 51, and I think I've condensed it, so it's not the whole part, but it's certainly a part of Matthew 24. Christ is therefore be on the alert, for you do not know which day your Lord is coming. But be sure of this, that if the head of the house had known what time the thief in the night was coming, he would have been on alert and would have not allowed his house to be broken into. For this reason, you must also be ready for the son of man is coming at any hour, per se, an hour that you do not think he will. And he goes, he ends it and he says, the master of the slave will come on a day which he does not expect him. at an hour which he does not know, and will cut him into pieces and assign him a place with the hypocrites.

In that place there will be weeping and gnashing of teeth." So I asked the question, why are we going into Matthew 24? Well, look at this in James 5.1, "'Come now, you rich, weep and howl, for your miseries are coming upon you.'" And James continues in two through six here of James chapter five.

Your riches have become rotted and your garments have become moth-eaten. And I'll skip down to the Later here, it is in the last days that you've stored up your treasure. Behold, you pay the labors who mowed your fields and which has been withheld by you cries out against you. And the outcry of those who did the harvesting has reached the ears of the Lord of Sabbath. You have lived luxuriously on the earth and led a life of wonton pleasure. You have fattened your hearts in the day of slaughter. You have condemned and put to death the righteous man. He does not resist you. Isn't it interesting how this is all in one chapter? All this variety? Is Matthew 24 the words of the Lord Jesus Christ? Are those referring to the rapture or the day of the Lord? It's referring to the day of the Lord. James is writing to the church, right?

Right. So how do we reconcile those two areas of scripture? Well, but the day of the Lord, it kicks off with the rapture, right? So we'll be raptured. According to McGee, the day of the Lord is the beginning of the tribulation in the Old Testament prophecies. Okay, but there's There's a rapture right before that, right? I mean, I think of it that the day of the Lord is the tribulation period and then the millennial kingdom. But right before that, there's the rapture, which kicks it off.

So that's kind of what I mean. It seems in relating these two sections of scripture, it would imply the rapture, wouldn't it? I mean, because James is writing to the church right now. Well, he's saying, yeah, James is saying, you know, be patient because the day of the, but you're going to be, and he doesn't go into the rapture. He does say that these rich men are going to be judged, right, in the day of the Lord. So, Yeah, but it is interesting how the language is very similar. Yeah, right, to Matthew 24. And you'll see that even better here. Look at what I have for James 5, 3b through 6. I ask the question, what do these verses What are they similar to?

Or what are they actually? What are they actually? And I have this. They're counts, aren't they? Sort of legal counts. Count one, or an indictment is what I want to say. Yeah, count one, you have stored up your treasure. Count two, the pay of your laborers of your fields have been withheld. Count three, indictment. You have lived luxuriously on the earth and led a life of wanton pleasure. Count four, you have fattened your hearts in the day of slaughter.

So this is like a legal indictment. And keep in mind these Jewish believers are crying out to the Lord about their situation. And he hears them, he hears their cries. So what will he do about this? James 5.9, the judge, he'll judge it. The judge is standing right at the door. And what court, and here's, I'm getting to the crux of this argument, what court will this be held in?

And I think it's this one from Matthew 25 and Christ says, but when the son of man comes in his glory and the angels with him, he will sit on his glory's throne and the nations will be gathered before him. And he will separate them out one from another as the shepherd separates the sheep from the goats. And he will put the sheep on his right and his goats on the left. And it goes on.

And then you will say to those on his left, depart from me, accursed one, into the eternal fire, which has been prepared for the devil and his angels. For I was hungry and you gave me nothing to eat. I was thirsty and you gave me nothing to drink. I was a stranger and you did not invite me in. Naked, you did not clothe me. And when I was sick and in prison, you did not visit me. Then those people who are being judged will say to him, Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison and did not take care of you? Then he will answer them and say, truly, I say unto you, the extent that you did not do it to one of the least of these, you did not do it to me. And they will go away into eternal punishment. but the righteous into eternal life.

And that's Matthew 25, 31 through 33, and then 41 through 46 there. And I say again, keep in mind that these Jewish believing diaspora are in a foreign land. They're hungry, escaping famine. They are poor. Can we add Is it too much of Ben to say, when I harvested your fields, you did not pay me?

As it says in James chapter 5 here, this cry out to the Lord. You see what I'm saying there? It's sort of a similar thing, that crying out to the Lord and the situation in James chapter 5. It's sort of the same, very much the same thing. So we have this judgment of the living from 1 Peter 4-5, but they will give an account to him who is ready to judge the living and the dead. That living judgment is this sheeps and goats judgment of Matthew 25, right? And one more thing here, from Matthew 24 again, he gives this parable of the fig tree. And he says, when its branches have become ready and tender and puts forth its leaves, you know that summer is near. So you too, when you see all things, recognize that he is near, right? He is right at the door.

Truly, I say to you, this generation shall not pass away until all these things take place. Heaven and earth will pass away, but my words will not pass away. But of the day and the hour, no one knows, not even the angels of heaven or the sun, but the Father alone. For the coming of the Son of Man will be just like the days of Noah.

One of these phrases jump out to you here. So do you think he's warning these Jewish believers about the judgment that's coming to unbelievers? Is that? Or the unrighteous, or I should say the unrighteous man, is that what he's about? Yeah, the rich one, the rich who have withheld the wages. I think he's warning them of this impending judgment.

But what jumps out to To me here is this James 5.9, behold the judge is standing right at the door. And then Matthew 24, recognize that he is near, he's right at the door. And they're both plural, doors, right? In Roy's lesson, he had quoted Weiss, and the judge has taken his stand before the doors.

But Andrew, a lot of what you've said here really reflects the great white throne judgment, doesn't it? The eternal judgment. Yeah, I'm linking it up to this judgment of the livings. Well, for James for sure, but the Matthew passage, really, I think, looks at the Great White Throne. Yeah. Would you ask, would Satan, eternally, and all that kind of stuff? Yeah, yeah, that would be the Great White Throne. And the Great White Throne judgment is the judgment of the dead, right? So, anyway, I have here a picture of a courtroom, right?

Like Perry Mason. Okay. Yeah, his courtroom. Notice there's a judge's seat and it's like a bima, right? It's a judgment seat and elevated. And that's what bima means. And then he steps up there. But notice what's on the left and the right of this bima. in this courtroom. And there's doors.

And I was thinking, wow, I wonder if, because we have courtrooms, I looked at a lot of them, and they always have the doors behind the judge that go into the judges chambers. And we took that from Roman, the Romans did that. And of course, we took all their architecture. You know, you go to Washington, DC, and it's all Roman architecture. So I think that was, how the Romans did it in the first century as well, these doors behind the judge. But anyway, I just wanted to say that here's the, I'm linking it up to this notion of the living nations. Okay.

Because so the nations would be these unrighteous monsters, right? And they would be the, they would be the goats and they would say, Boy, you know, when did I treat you so badly? You know, they're talking to the Lord Jesus. And he says, whenever you treated one of mine, you also treated me. And I think that can relate to the situation where these poor Jewish believers were withheld pay as laborers for these rich, you know, wonton people that he's addressing in the beginning of chapter five here.

But I just think that the door is to this judgment, because it's only seven years away, right? It's right at the door. It's very near judgment. That's interesting. That's interesting. Yeah. Because I was studying I just, Lee, I was sort of, I was looking into the tribulation stuff and I just made this connection pretty much. Okay. But there you go. One of the things that, I don't know, can you hear me? One of the things that you just said absolutely fits.

They were suffering greatly as believers and had to disperse. And in that dispersion, they took jobs where they could find them. And those that were mistreating them, he was warning them as a leader of the church, the unbelievers he was warning, that they're going to stand before the judgment and ask, you know, when did we do this? And they're going to be told, when you didn't treat those who were part of my family correctly, you cheated them.

You sinned against them. And that's James' whole point in this letter, isn't it? That count it all joy when you fall under these kinds of testings, because it's Christ who is suffering. When did you did it? When you withheld from any that are a part of my family, is what he's going to say to the unbelievers. I think he hit it spot on, okay? Oh, well, that's good to hear because I didn't know if I was going off on a total, off the rails totally there, but it does seem to make sense.

And it does have a, it does have a Matthew 24, 25 sort of, there's some intersectionality I think there with how he starts out chapter five. And remember that James, this was very early in the church growth, and even admits that many of Paul's writings are hard to understand, he said.

And those who take them wrong twist them to their own benefit. In other words, you could do whatever you want because God's going to forgive you. No, that's impossible. And James believed that. But this morning that you covered, at the end, being parallel to the Matthew passages, the judge stands at the door. He doesn't stand at the door for believers. He stands at the door for unbelievers. The baby seat and the great white throne are two different thrones, okay? One is for rewards and one is for judgment of sin. ready to judge.

Yeah. Right. Oh, great. Well, thanks, Roy. You said it a lot better, too, than I could say it. Well, Andrew, we better close now. The musicians are anxious. Yeah, but I got through it. Here I am. That's great. Yeah. Okay. Well, Heavenly Father, we thank you for your Word and this richness here and it's We thank you that you're going to come again and receive us unto yourself in the rapture. And we think that's very soon, judging by how the world is going. And we just pray that you'll come quickly. And we just thank you for all our blessings in Jesus' name. Amen.