First Timothy Lesson 10 Continued

All right, we are in 1 Timothy, second chapter, and lesson 10, for those online on tape. We're going through 4, 5, and 6, but I'll read verses 1 through 6 just to get the context. I always like to kind of put it in perspective. Sometimes we dissect it in so small of a chunk that we kind of lose the picture of what's going on or what Paul is giving to Timothy.

So, first of all then, I urge that in treaties and prayers, petitions and thanksgivings be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. This is good and acceptable in the sight of God our Savior. And then our verse is, who desires all men to be saved and come to the knowledge of truth? For there is one God and one mediator also between God and man, the man Jesus, who gave himself as a ransom for all, the testimony given at the proper time. So again, what we are focusing on in the first part of this is really the, which I think is an incredible thing when you think God desires. He has an intense desire for all men to come to salvation through Christ, and then the knowledge of truth. That's his desire. That's the God of the universe. His ultimate intimate desire is that all men come to know. So it's kind of comforting to know that.

And the Holy Spirit is working on every single human being at all times. But the unbelievers are still rejecting the truth of this salvation through Christ. But the Holy Spirit is constantly working on everybody. And it's the unbelievers' rejection of the truth that keeps them from salvation through Christ. So we saw that desire, we saw it's not only for salvation, but it's also for the knowledge of truth. And where do we get truth from? The Word. But who?

Jesus. We have a joke. One of our young kids used to say, every answer, what's the answer? Jesus. Jesus. And we went through some of those verses that John 117, for the law was given through Moses, grace and truth were realized through Jesus Christ. And in John 14, 6, Jesus said, I'm the way, the truth, and the life. No one comes to the Father but through me. So there are lots. Christ is the truth. So the knowledge of truth is knowledge of Christ. And so we get that through the word. So, we also then went through, in question four, one God.

There's only one God, and we analyzed why that's important, that Paul is emphasizing one God. Because if you figure out if there's more than multiple gods, how can there be salvation in multiple gods? You know, does God B require this, and God C requires this for salvation? And then, how do those two gods work it out? So, Paul is emphasizing here that there is one God, one mediator.

So, it's important about that, because at the contemporary, at Paul's time, there were multiple gods around. They had Artemis and all these other gods I mentioned last time. But they had, at various times, the unknown god. I think Paul, at one point, passed by the unknown god. How do you get salvation to an unknown god? So if there's multiple gods, there's a conflict in salvation. Who overrules if there are multiple gods? Who's the top god? And is there salvation in other gods? Artemis was love, or was Artemis love, I think? Goddess of love, or whatever it was. Is that the one? But yeah, she's love.

Okay. Well, that's not salvation So salvation is through one God. So Paul clears that up So now we get into the second part of it, which is in question five Explain explain the word mediator what it means So, in verse 5, for there is one God and one mediator, also between God and man, the man Christ Jesus. So, Mike puts these questions together and then we add to them. So, this one tees it up. What is my immediate response to this? John 17.

No. What is my immediate reaction to, what does the word mediator mean? Webster. Merriam-Webster. Go and figure out what the word mediator is. We're not there yet, Mike. You're getting ahead. So I looked at the infamous Merriam-Webster for the dictionary.

What was the definition? The word. What it means. Exactly. The common joke is if you define a word, you can't use it in the same way. Mediator is one who mediates. What good is that definition? So unfortunately, Merriam-Webster was no help in this situation. You could go to mediates and that and get down to it, but the definition. So the Greek word for mediator is mesitis, one who intervenes between two. So Zodiatis has it this way.

In Paul's language, mesitis is one who unites parties or mediates for peace. So it's somebody who kind of brings people together. So there's one God and one mediator. So that means somebody who brings people together. He's one mediator. He's the one mediator. So Vines defines the word as a compound word for mesos, middle, and emai, to go, which translates a go-between. So the Greek word is a go-between. So who's the a go-between?

God and us. God and us? Yeah. And also remember, hit the button when you talk. And so the people can, we can get it. So he's a go between God and us. So he's the mediator. He's the one who brings two parties together. Those two parties are God and us. So he's the one God and the one mediator.

He's the only person who can do that. And, you know, I also, I go, let me go back to that verse, back to John 14, six. Jesus said, I'm the way and the truth and the life. No one comes to the Father but through me. So he's the one mediator. He's the only way to bring the two parties together, God and us. He's the only way. No one comes to the Father except through Christ. So again, he's the one mediator who can do that.

And is there anyone else who can do that? Is there another way, process, person, anything? No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, So now we have a mediator, a mediator who brings us between God, between us and God. And that one go-between who's able to do that is Christ.

And there's only one, as he expresses in John 14, 6. There's only one mediator, one way to get to the Father. There aren't multiple ways. So, no angels. I think Mike had this in from a commentator. The mediator is used in two ways in the New Testament.

One who mediates between two parties with a view to producing peace, as in 1 Timothy 2.5. Though more than mere mediatorship is in view for salvation of man, view for the salvation of man is necessitated that the mediator should himself possess the nature and attributes of him towards whom he acts.

So God and Christ, they're part of the triune God. So he can be the mediator between us and God. He's also what? Man. So he's the one person, fully man, fully God. is the mediator between God and man. He's the only one qualified to do that. So, again, it's important to know that, again, as a mediator, you're the go-between, and He's the only way to do that. And yet a lot of people want to work, they want to do something, they try all sorts of different ways, but there's only one way to the Father, and that's through Christ the mediator. So, other thoughts? I can go on.

They also, and should likewise participate in the nature of those whom he acts, sin apart. Only being possessed both of deity and humanity could he comprehend the claims of the one and the needs of the other, God versus man. Further, the claims and the needs could only be met by one who, himself being proved sinless, would offer himself as an expiatory sacrifice on behalf of men. and be one who acts as a guarantee so as to secure something which otherwise would not be obtained.

So Christ is a surety of a better covenant, the new covenant, guaranteeing in terms for his people. So again, this mediator is a very important aspect. Because there's, again, with John 14, 6, there's no way to the Father except through Christ, the mediator. And again, he possessed both characteristics, a man and God. He's the one who was able to, between God and man, he was fully God and fully man. He's the mediator who could do that.

Let's talk about what God demands for salvation from a man. In other words, what do I have to be in order to be accounted righteous by the father. So he would not be able to just arbitrarily, unilaterally say, well, you're okay with me. There has to be a righteousness. If you have a mediator in this contract, you have to have a man on the other side, you have to have a man who is righteous, who is the Lord Jesus. And then the whole idea of our union with him puts us in a position to be accounted righteous or have the righteousness of God in Christ. And so therefore, it all hinges on who this man is, Christ.

And without him, without him, None of this takes place. Right. Well, that's the, you know, our righteousness obtained through him, our life in him. Yeah. And so, again, the process, and he was not only the mediator, but he was the one who enabled this transaction. That's right. Because he went to the cross, died for us, paid for our sins, and now, you know, we were placed into him.

Well, I think it's relevant because Even in contemporary Christianity, especially where I came from in Catholicism, there's a whole building full of mediators. If I want traveling mercies, I pray to this saint and that saint. Well, what are they? They're mediators. The problem is, no, they're not. Well, you know, interesting about that too, thinking about that with, you know, going to a confessional. Yeah. You know, if you go to a confessional. Sure.

Talking to the father, the priest, he's a mediator. Yeah, he is. Is that what you need? Do we need that intermediate mediator? No. There's only one mediator. That's right. And now we have the direct connection to that mediator. We don't have to go through a humanly recognized mediator, because there isn't.

There's only one. And again, that's a good point. There's only one. The reason why there's only one is because he was the only one qualified to do that. That's right. Fully God, fully man. That's right. And on top of that, he was the process that allowed us to do the transaction. Sure. Any other thoughts? Thoughts, thoughts? Now, Mike, question six.

The Greek word for man is anthropos and not anaer. What's the difference? So from verse five, for there is one God, one mediator, also between God and man, the man Jesus or Christ Jesus. There's a difference in the Greek, and if you look at the Greek, you can see the differences between what Ener and Anthropos means.

They're both translated as man, but in the Greek it's a whole different meaning, if you look at what is used in 1 Timothy 2.5. Spoken in reference to his human nature, a man, a human being, a mortal. So, the distinctive word for man here is not a nair, which means a male individual. Man, just a man. Mike. Mike. That's a man. And that's the nair. So that's just a man. So this is a different, this is Anthropos. But you told me I was the right Mike.

So when we had our picnic, since he's had horrible sciatica, so I put a handicap sticker on our garage door. I was going to put his face up there, so I tried to go online and look for a picture of his face. So I just Googled Mike Doyle. And I couldn't find his picture, so he's not wanted for anything. So when I got, I looked and I was looking at the picture and in between was this banner that said, Doyle, Doyle for Congress, hashtag the right Mike. I couldn't resist. I put that under the handicap. So he's now Mike Doyle, the right Mike.

So, Anthropos is a different characteristic. It's not like Anar, which is a man, a man, a man. It's not that. It's Anthropos, which is more a generic term for humanity. So, it was not that our Lord became a man in the sense of male individual of the human race, but that he, in the incarnation, incorporated himself with the human race. So, this is the identification of the human race. the man Christ Jesus. So this is the identification with the human race, his humanity, and not just a singular man. So I have a question.

If there is a verse or verse you can think of that brings this concept out of being he was human and God, is there some verses you can think where it shows clearly that he was God and man? Can you think of any verses where it distinctly shows that? I remember this came up because Nick had this, one of the guys in his work said, well, yeah, he was a man, but he wasn't God. And so it's like, well, no, no, there's verses that actually say distinctly, he was fully man and fully God. Anybody can think of one? He was madly looking. I've got two.

So in Colossians 1.19, it says, for it was the Father's good pleasure for all the fullness to dwell in him. So that kind of speaks to it.

But distinctly in Colossians 2.9, for in him, Christ Jesus, in him all the fullness of deity dwells in bodily form.

So Colossians 2.9.

Is there a question that he was God and man? This one you can't refute. For in him, Christ, the fullness of deity, all of God, dwells in bodily form. So fully God and fully man. So this, again, going back to the mediator part, he was fully God and fully man. So he was on that arbitrate. between God, deity, and man, because he was fully God and fully man. He's the one who can arbitrate or mediate between the two. So fully God and fully man. So there's no question about his deity. He was fully God and fully man at the same time.

Sinless, but fully God and fully man. Yeah. As you're talking, I'm thinking about You're only two men that matter. One's Adam, the other one's Christ. And both of them are heads of races of men. And Adam all die. Everybody in Adam dies, and Christ all shall be made alive. So the Lord Jesus really is the head of a new race of human beings.

And so it isn't imitation. First born of the new. Yeah, new creation. Yeah, he's a new creation. Location is really important here. If I'm either in Adam or in Christ and every human being on the planet, that's really what distinguishes you. Are you in Adam? Yeah. Trying as hard as you can to get Adam to be pleasing to God or are you by faith resting in Christ? Who is the man who's pleasing to God?

Yeah, and we've been baptized, placed into Christ through his death, burial, and resurrection. So we're in Christ. We still have a sin nature in us, in the flesh, but we have a new life in us in 2 Corinthians 5, 17, where we are new creatures, not something remodeled, remade, now capable of doing something different. And combined with Romans 6, we've been crucified, or Galatians 2, 20, we've been crucified with Christ. It's no longer I live, but Christ lives in me. I've got to tell you, we were sitting over at Joanne and Bob's the other day, working on a memorial service, and Donna said, What verse do you want in the service?

I mean, almost tripping over each other, they said Galatians 2.20. But that's, you know, I've been crucified with Christ. And it's no longer I live, but Christ lives in me. And now I live by faith in the Son of God who loved me and gave himself up for me. And so, we've been placed into Christ, out of Adam.

We still have a sin nature, which in Romans 7, you clearly see that Paul struggles with it. He still deals with the sin nature of the flesh. But we have been placed into Christ, and now we have a new life. And again, the 2 Corinthians 5, 17, we're new creatures. We're not just rehabbed able now that we're empowered by the Holy Spirit to do better. It's not that the old man was better. We now have a new life in Christ. What's with all this carnality? What about it? Which shouldn't be.

Well, if you're a believer, you know, spiritual maturity as you grow in Christ, you will manifest in more if you're growing. If you're not, you're still, you know, subject to the flesh and the flesh is incredibly powerful. Remember what I was saying, too, with last week that how powerful the flesh is.

The Holy Spirit is working on every single person. You know, because the desire of God is that all men should come to the knowledge of Jesus Christ, salvation through Christ. That's his heart desire. That's what he wants. John 3, 16, that none should perish. That's his desire. So he's working on every single person.

But the strong will of the flesh rejects that in unbelievers. And that's where the unbelief is. The flesh is so powerful that it rejects this incredibly wonderful message of salvation, unmerited. It's nothing we do. The only thing we do is by faith, which is an unmeritorious act. There's no work to it. There's nothing that we pay, do, or whatever. It's an unmeritorious act of faith. And they reject it.

And that's how strong the flesh is, this wonderful message of salvation, which is nothing other than belief. in what Christ has done for you. And now God, by faith, in Ephesians 2, we're saved by faith through grace. And now that free gift they reject. And that's how strong the flesh is.

But God is working on every single person. And we reject it until someday, like we who are believers, finally realize the free gift in Christ. So, again, I think it's really important to know that, as this guy who Nick used to work with, Christ was fully manned and fully God. No question.

Colossians 2.9. The fullness of deity dwells in bodily form. So he was the one to be the mediator. He's the only person who could do it. Again, with John 14, 6, is that I am the way through. No one comes to the Father except through me. He's the only mediator who can bring us to the Father.

So, again, we'll get question seven. There are three basic truths of Christianity here. Can you name them? This is out of verse five and six. Well, there's one God, one mediator, also between God and man, the man Christ Jesus, who gave himself as a ransom for all, the testimony given at the proper time. The first truth is that there is only one God. I'll get you started on it.

So there's only one. Since this is true, all men must relate to him or be left in a vacuum. Every man is accountable and responsible to one single God. It is he or nothing. So there's only one God. That's the first truth in these verses. One God. No other way but through that.

What's the second truth? We just kind of discussed it. What is he? Sameness. No, in this verse, what is he? One mediator. One mediator. So, the second and the only way to reach him, he's the one mediator. Is there one way to save the elite in Washington? Or the president? Or the guy in the street? Is there a mediator for different classes of people? was only one.

There isn't a special one for us who live in Douglas County, or sadly, Denver. Or you could go to a different church. Yeah, a different church or anything. There's only one way. So if there's only one Savior for all, it follows that we should pray for all, as what he's saying here about salvation is for all through one mediator. Not praying to different gods or this or that. It's one God who brings us to God. And that's Jesus Christ, the one way, the one mediator. So, and again, we saw that in the John 14, 6. There's only, no one comes to the Father but through me, one mediator. So, what is the third truth in this? There's, in verse 6.

He named himself as a ransom for us. A ransom for all. That's the third one. A ransom for all. Christ himself is a ransom for sin. The stress is not so much on what he has done, as great as this is, but rather on who he is. The absolute solution to the problem of sin. It was a ransom, which we'll get into in another couple of questions about what ransom means. But he was a ransom for all. So the three truths are there's one God, one mediator, and a ransom that was paid for all. And again, when you think about that, was the ransom only for believers? It's kind of a trick question, I think. Was the ransom paid only for believers?

No. It's for all. And that's again, the Holy Spirit's working on everybody to offer this re-gift of salvation through gracious offer of salvation through faith to everyone. So it was, you know, in John 3, 16, it's for all. And so this ransom was paid for everybody. It's up to the individual to accept that payment. So, again, it's how hard the sin nature is rejecting that. It's a free gift. It's free to everybody, every single person. And it's the strength of the flesh that rejects that.

So, any other thoughts? The problem with the strength of the flesh is the flesh demands relevancy. I've got to have a part in this. You know, I have to do something out of my own energy and my own existence. Be pleasing to God, and God's answer is no. I'm not gonna, if you're gonna come to me, you're gonna come to me by me, and not by your own efforts. Well, that's the thing. If there was a requirement of any kind of works, grace goes away, number one. That's right. And then we're making God a debtor. They're playing God. Playing God.

If there's anything that we have to do, other than simple faith, which is non-meritorious, there's no effort, there's no payment for it, it has to be that way. Otherwise, we have something in it, and if we have any part in it, other than faith, it's going to be screwed up. You know, Courtney is THE Mike Doyle. contribute to this situation and we have a mediator and in my opinion that the works bring us to that mediator but we can't get around that mediator The mediator then takes us to God. What works can we do that add anything to salvation?

I reclassify it as not works. It's the Holy Spirit working in us, directing us to Christ. And it's not the worst. We may do some things or do whatever, but it's the Holy Spirit directing us to the mediator. All of our efforts mean nothing, really, because if it does, salvation isn't gracious. If there's some work that we have to do, even to get us to that point, we're destined for failure. It ultimately comes to just pure, simple faith, which is, again, nothing that works or anything.

But the Holy Spirit can direct us. Think of your own salvation. We come from a fleshly body that rejects everything. But there's a Holy Spirit working on you through people, through the Word, through the Holy Spirit, all that's directing you to the mediator and the need of salvation, need of a Savior.

And He's directing us to that, but whatever efforts we have are really futile until the point where we believe. Well, in John, upper room discourse, is that what they call it? Yeah. The Lord Jesus told his disciples that I'm going to send a comforter, but he's going to tell you about me. He's not going to be the focus of what he does. I'm going to be the focus.

And so grace is a very difficult thing for a human to accept. The problem he's got is that God is God, and he's righteous. Unless you are righteous, you have no shot. You can't become righteous through anything you do other than, I believe you, and then God makes you righteous by pushing you in Christ, which makes you acceptable in the beloved. Yet, therein lies the battle that goes on. I've got to do something. Well, it's the flesh that wants to do something. And the flesh wants to do works. It wants anything to do something to have relevancy.

And there's nothing that the flesh can do that moves us one inch closer to being more accepted in God's eyes. Because we've been placed into Christ. There's no better place, there's no more that we can do to make ourselves better than to be placed into Christ. Now, again, position and condition, you know, our condition is, you know, positions are, we're in Christ, never to be removed, never to be, we are eternally saved.

But then the condition part of it is how we live our life, and that's the spiritual maturity as we grow in Christ. As we know who Christ is and we manifest Christ, that's maturity, and that's where, you know, it's not a works, but it's a manifestation of who we are in Christ. And the works come out of our life in Christ. Well, and the works are produced by the Holy Spirit through us.

That's a great deal if you get it. Well, yeah, I mean, that's as we grow in the grace and knowledge, 2 Peter 3, 18, we grow in the grace and knowledge of the Lord Jesus Christ. We know who we are and we become, our life becomes more in tune with who we are in Christ. That's a good way to say it. Other thoughts? Is that where the warm fuzzies come? No, that's where they go out. That's where the warm fuzzies go out. You know, that's the thing.

It's like, what can I do to get me in a better position? Can I go feed the hungry? Can I walk the little old lady across the street? What can I do to get a better position than I am in Christ? There's nothing we can do to make that a better position for us.

So then warm fuzzies are really the old man. Yeah, it tends to be. When you do the warm fuzzies, who's that pointing to? You. Me. Me. Yeah. And that's not who our focus is to be. Yeah, that's not the focus. The focus is on him. That's who we, you know, and what we can do in him. And it's the manifestation of him through our life that we do works. And the fruit is born because of the vine and the branch. It's because of his life that we produce, not because of what we do. Yeah, it's imparted righteousness. Or is it imputed? Yes. Semantics. All right, question eight.

The words, who gave himself, tells us what about the cross. So, in verse six, who gave himself as a ransom for all, the testimony given at the proper time. So, I guess this, the question comes up, was this a forced sacrifice? Was this forced? No. Did he, you know, have a gun to his head and said, okay, I'll do it, I'll do it. It wasn't forced. Which, what does that tell you? What does that tell you? If it wasn't forced, and it's going to be crucified, the Son of God, what does that tell you?

We knew the whole plan from the beginning, from eternity past. Which we'll get into a little bit, but what I think that also demonstrates, above all, love. He did it out of love. This was a bond, the eternal covenant, before we were ever created, God and Christ said, this is the way it's going to be. And out of love, he did it. He accomplished it. He finished it. But it was an act of love versus sacrifice, or a forced sacrifice, where he went grudgingly to the cross. He didn't do that.

For the joy set before him, joy set before him, joy and love for us. That's what demonstrates it wasn't forced. It was out of love. I think the other aspect of that, as the Joyce said before him, was his primary motivation on the earth and his whole teaching ministry was to do the Father's will. That superseded everything else that he did. And that's based on the life. We've been talking about the life rather than the love. No, the life is love. The point is that I, as a human being, would not... How do I say this right? Let's say Donna and I, she does things for me because she loves me. And she's got the life to do it. She wants to do it.

The Lord Jesus, being fully God and fully man, is about to take on the sins of the whole world and suffer the rejection of the Father. And because He loved him, and because He wanted to do His will no matter what, He went ahead. You think about it, He knew all the consequences. Well, I didn't get that part. He had all the parts in place. Well, he's known it since eternity passed. Yeah. And think about that. You knew what he was going to do from eternity past. You knew this day was coming. Yeah. This day is here. To be away from his father. Yeah.

And, I mean, just the thought of that before, I always think of that, you know, right before we're gonna do the Lord's Supper, right before, what's he thinking about? Us. Right before he goes to the cross, he's thinking about us. So, we're gonna, or you're just turning it off, I saw you hit the button.

Anyway, you had this in your notes, I always get yours and do some other, but he said, Mike's note says, It speaks to the fact that our Lord's death was a spontaneous and voluntary act on his part. I disagree with that. And I don't know who your commentator is that you did. I don't understand the commentators you quoted, how this was a spontaneous act. I didn't see, you didn't cite it, but it was like... a spontaneous, that seems like, okay, let's do this.

Oh, like right now, like, yeah, how about we do this? I'll go to the cross. How about that? I'll do it. That's to me was spontaneous. It's like, what does that mean? I didn't think that was right at all. So anyway, just whoever your commentator was, I was like, I don't think so. Cause this was the eternal covenant. Yeah. It wasn't that God acted, but that man acted against God. Well, but this is all about the spontaneous act of him going to the cross. Spontaneous isn't a good word. No, it's not a good word. Because it's planned. It's planned from before we were even created that it was going to go. So I was like, what does spontaneous mean? This was planned and determined prior to creation.

So, you also had a note in here that we may note that the statement necessarily implies not only the pre-existence of our Lord, but also His cooperation in the eternal counsels and purpose of the Father with regards to the salvation of man. So, um, it was a proper time. Yeah. Well, who gave himself, you know, this was a planned event. This was from before, um, uh, before there's creation, but then it's also, Oh, go ahead.

Oh yeah. When you think of eternity, there's never a beginning of eternity is there never end of eternity. So, Yeah. We can't comprehend this. Yeah. Well, I guess the point in the eternal timeline, which is endless, as you point out, the Father and the Son came together for the eternal covenant, which said, you know, we're going to do this. We're going to create man, he's going to sin, fall, and at some point you, Christ, are going to go suffer the consequences for this Adamic race. To satisfy me to bring these people back. Yeah. And that was the eternal covenant. So, oh, oh, really? Wow. I just thought it was like 32. Anyway, I guess we'll continue on. I got a little bit more on question eight, but we'll do that. So let's close in prayer. Heavenly Father, we thank you.

We thank you again that of your plans and not ours, that if there's anything of what we had to do other than simple faith in the completed work of Christ on the cross and your payment of our sins and then graciously offering salvation through faith in your son, again, if it was our plan, we'd screw it up. If we had anything to do with it or works or anything that we had to do other than faith, which you've given us a will to be able to believe in these truths that you have, we would have screwed it up.

And we just thank you that it's so simple. It's free. And that simple faith in your son transfers us from an eternity away from you in pain and suffering versus face-to-face in glorious love forever and ever. By that simple act of faith in the completed work of Christ on the cross.

And we just, we thank you for that. We thank you again, just for your word, which points these things out. And we just revel in the fact that your desire father is for all men. All people that come to the knowledge of your son and be placed into him to have an eternal relation face to face with you. And we just thank you for that. We just pray in the next meeting again, that you'll prepare hearts to receive it. And again, we just ask that all that we say and do this day will honor and glorify you. In Jesus' name we pray. Amen.