Latest / Reformed Thinking / Heaven: A World of Love (1 Corinthians 13:8-10) | Jonathan Edwards

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Heaven: A World of Love (1 Corinthians 13:8-10) | Jonathan Edwards · Reformed Thinking

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Welcome back to the show. We are shifting gears a little
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bit today. We're stepping away from the
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usual news and tech talk to do something a little different,
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something we're calling reformed thinking.
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It's great to be here and yeah, this is a definite change of
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pace. We have a real treasure to get
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into today. We really do.
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You know, usually when people hear the name Jonathan Edwards,
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their mind immediately goes to one place.
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Oh yeah, They see a guy in a wig in a pulpit somewhere in
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colonial New England, and he's staring at the bell rope at the
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back of the church. Right.
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And he's not making eye contact with anyone.
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Not at all. And all they can think of is
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fire and brimstone and a spider dangling over a fiery pit.
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They think of that one sermon, Sinners in the hands of an angry
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God. Which is, I mean, it's a
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rhetorical masterpiece, no doubt about it.
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It's probably the most famous sermon ever preached on American
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soil. It is.
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And it paints a very, very specific and sobering picture of
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God's wrath. But it's a huge mistake to think
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that's the only note Edwards ever played.
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If that's all you know of him, you're missing the core of the
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man. And that is exactly why I'm so
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excited to break down this text we have in front of us.
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It's the final chapter of his big work, Charity and Its
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Fruits, and the sermon itself is titled Heaven, the World of
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Love. And honestly, reading this, it
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felt like stepping into a totally different universe
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compared to that caricature of Edwards we all have.
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It's bright, it's warm, it's just overwhelmingly positive.
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It's the other side of the coin. You know, you can't really
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understand Edwards view of God's wrath if you don't also
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understand his view of God's love.
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They're two sides of the same reality.
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And this text, it's arguably one of the most beautiful, detailed
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descriptions of heaven ever written down in the English
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language. He's analyzing First Corinth
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1013 verses 8 through 10. The famous love chapter, the one
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that gets read at like every single wedding.
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That's the one. And he's focusing on the part
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where Paul writes charity never faileth, but whether there be
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prophecies, they shall fail. But when that which is perfect
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is come, then that which is in part shall be done away.
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So our mission for this deep dive is to unpack Edwards's
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massive argument here. He's making a claim that heaven
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isn't just, you know, a place with golden streets and pearly
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gates. I mean, those images are in the
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Bible, of course, but he's arguing that the very essence of
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heaven, the thing that actually makes it heaven, is that it's a
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state of perfect holy love. And in being that it resolves
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all the imperfections, all the frustrations we deal with here
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in the church on earth, it's the final answer.
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Let's start with that theological setup.
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Then. Edward spends a good bit of time
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at the beginning on this idea of that which is perfect has come.
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What is he actually talking about there?
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He's setting up a kind of timeline, a timeline of both
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church history and the believers own life.
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Edwards lays out this distinction between a twofold
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imperfect and a twofold perfect state of the church.
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He's wearing 2 hats here. Historian and theologian.
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OK, a twofold imperfect. Let's break that down.
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What's the first layer? First, he looks at the history
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of the Church as a whole. There was what he calls the
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childhood of the Church. So think of the Apostolic Age,
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the book of Acts. Miracles.
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Tongues. Prophecies.
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All of it direct revelations. Now, a lot of people today look
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back at that time and they think it was the absolute peak of
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spirituality, the golden age. Right, we just assumed the
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miracles meant they were on a higher level than we are.
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Edwards argues the complete opposite.
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He says those miraculous gifts were actually signs of an infant
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state. They were, you know, spiritual
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training wheels. They were necessary because the
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church wasn't fully established yet.
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And this is key. The Canon of Scripture wasn't
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complete. They needed those sort of direct
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lines to God because they didn't have the full written revelation
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in their hands. That's a fascinating way to look
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at it. So the miracles weren't the
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summit, they were just the support structure for the
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beginning phases. Precisely.
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That's the classic Reformed cessationist view that Edwards
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held. So when the manhood of the
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Church arrives, which for him is when we have the complete word
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of God, those partial, temporary ways of knowing God fall away.
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You don't need the training wheels once you know how to ride
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the bike. Right.
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But then, he adds that second layer, There's also the
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distinction between the Church Militant and the Church
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Triumphant. The Church Militant being us
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here on earth, you know, fighting in the good fight,
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dealing with everything. Correct.
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And even with the full Bible, even with mature theology and,
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you know, the Westminster Confession, the church on earth
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is still in a state of childhood compared to what's coming.
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We're still struggling with sin. Our understanding is limited.
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We have conflict. We see through a glass darkly,
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as Paul says. Yes.
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So the true perfect state that Edwards is pointing us toward is
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heaven. That's the final destination.
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And his main thesis here? It's really specific about the
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Holy Spirit's role in all this, isn't it?
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It is This is the theological engine that drives the whole
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sermon. Edwards identifies the Holy
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Spirit as specifically the spirit of love.
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OK, so when the Bible talks about that which is perfect
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coming, Edwards says this means the Holy Spirit will be given
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perfectly without measure. Here on earth we have the
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Spirit, but it's in measure we have the fruits of the Spirit
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that they're mixed in with our own corruption and sin.
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But in heaven. In heaven, the spirit is poured
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out without any restraint, and since the spirit is the spirit
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of love, heaven must by definition be a world of love.
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That's such a powerful connection.
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It means the end of those other gifts, like prophecy in tongues.
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It's not a loss. It's actually a massive upgrade.
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It is. It's like blowing out a candle
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because the sun just rose. You don't need the flickering
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light of partial knowledge when you're just, you know, bathing
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in the full sunlight of perfect love.
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That's a great way to put it, and Edward zacharily uses that
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sun analogy himself when he starts talking about the cause
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and the fountain of this love. OK, let's get into that.
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The first major segment of his argument is about the source.
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Where does this, this ocean of love even come from?
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It all starts with the very nature of God.
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Edwards asks us to think about heaven spatially for a moment.
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He knows, of course, that God is omnipresent.
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He's everywhere. But he says Scripture itself
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speaks of God being in certain places in a more concentrated
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way than other. Like the temple in the Old
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Testament, right? God was present everywhere, but
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His presence was specially located there.
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Exactly. God was present in the land of
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Israel in a way He wasn't in, say, Egypt.
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He was in Jerusalem more than other cities.
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He was in the Temple more than other buildings in Jerusalem
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and. Then in the Holy of Holies above
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the mercy seat, that was the focal point.
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The absolute focal point that was his throne on earth.
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And Edwards says heaven is the ultimate holy of holies.
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It's God's presence chamber. It's the palace where the High
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and Holy One truly resides. And because.
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God is love, not just that he has loving feelings, but that
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His very essence is love. His immediate presence fills
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that place with love. Just as the sun fills the
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atmosphere with light, you can't be in that room, in that
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presence chamber, without being completely saturated by it.
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He paints this picture of God as an inexhaustible fountain.
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And the logic is simple, right? Because God is infinite, the
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fountain of love must be infinite.
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Because He is eternal, the flow of love never stops or
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diminishes. And this is where, you know, we
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have to get trinitarian. You cannot understand Edwards or
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really the Bible without the Trinity.
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Edwards describes a flow of love within the Godhead itself.
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This isn't just God loving his creation, this is God loving
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God. I really love this part of the
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sermon. He breaks it down.
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Person by person. You have God the Father.
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The father of mercies. He's the one who so loved the
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world that he gave his son. Edwards sort of positions him as
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the the prime mover, the origin of this divine affection.
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And then, of course, the son. The Lamb of God, the Prince of
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Peace, the one who shed his blood out of love for his
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people. He's the perfect recipient and
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returner of the Father's love. And then the Holy Spirit.
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This is where it gets both technical and just incredibly
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beautiful. It really does.
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Edwards calls the Holy Spirit the Spirit of divine Love
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itself. In Edwards's theology, and this
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is pretty standard Reformed thought, the Holy Spirit is the
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personal love that flows between the Father and the Son.
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He is the living bond of the Trinity.
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So when we say the Spirit dwells in US, or that the Spirit fills
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heaven, we're saying that the actual, living, personal love of
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God is dwelling there. It's not just an emotion or a
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feeling, it's a person. Yes, it is an infinite, eternal,
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mutual holy energy between the Father and the Son.
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And Edwards uses this incredible imagery of an ocean, the
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fountain. God himself flows out into
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rivers, and these rivers swell into a boundless ocean.
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And the redeemed souls in heaven, they aren't just
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standing on the shore watching this ocean.
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No, they're bathing in it. They're deluged by it.
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They're swimming in the very love that defines God's own
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inner life. It just completely removes the
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barrier between the believer in God.
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We were caught up somehow into the internal love life of the
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Trinity itself. That is a great Reformed hope.
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It's not just about looking at God from a distance.
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It's about union with him. We're invited into the very
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family circle of the Godhead. So we've established the source.
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It's got himself in his Trinitarian nature.
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Now let's talk about who is actually there.
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Edwards moves on to what he calls the objects of this love.
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What are the things that are loved in heaven?
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And the first thing he notes, which is just as important, is
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what is not there. It starts with an absence, the
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absence of the unlovely. No wicked people.
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No pollution, no deformity. And this is a big one for
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Edwards. No hypocrisy on earth.
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The visible church is always a mixed bag, right?
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Wheat and tares growing together.
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You have false professors, people who claim to be
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Christians, but their hearts are far from God.
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They put on a show in heaven. That mask is gone forever.
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Everyone there is completely genuine.
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He also talks about the perfection of loveliness, and he
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admits that even good, godly people on earth can be, well,
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annoying sometimes. We all know this from
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experience. He does.
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He calls them spots on the sun. You might know a very godly man
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or a very godly woman, but maybe they have a short temper, or
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they're socially awkward, or they have some other defective
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character. We have to be patient with one
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another here. But in heaven.
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In heaven, everyone is perfectly pure.
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He uses this musical analogy that no string vibrates out of
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tune. It's a perfect harmony.
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I like that a perfect harmony. And he also mentions that Christ
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himself will appear in his full glory there.
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Right on earth, Christ appeared in what Edwards calls outward
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meanness, which in his day just meant lowliness or humility.
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Like Isaiah says, he had no form or majesty that we should look
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at him, and no beauty that we should desire him.
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Right. He was a Carpenter, dusty,
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humble, poor. In heaven we see the King in his
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beauty. We see Him as He truly is, in
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all His unveiled glory. There's a very tender section in
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this part of the sermon about the reunion of affection.
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I think this is something every person wonders about.
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Will I see my family? Will I recognize my friends?
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Edwards is very clear on this. He says the Saints in heaven
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will find the very things they loved most on earth, as long as
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those things were pure and holy and excellent.
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And he specifically mentions the infant of days lost below.
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That line hit me hard. The infant of days lost below is
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found above. I mean, given how common infant
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and child mortality was in the 18th century, that must have
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been such a powerful comfort to his Congregation A.
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Beautiful, necessary comfort. He talks about Christian friends
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and parents and children all being reunited.
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But notice the qualification there.
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The basis of the friendship has to be Christ.
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It's not just about natural affection.
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It's a holy affection that's been perfected.
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But yes, the interruption that death causes is finally over.
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And we also get to, you know, hang out with the heavy hitters,
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the patriarchs, the prophets, the.
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Fellowship is vertical with God, but it's also horizontal with
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the entire triumphant church throughout all of history.
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You're sitting down at the table with Abraham, Isaac, and Jacob.
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So those are the objects, the people and God whom we love.
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What about the subjects, the ones who are actually doing the
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loving? Well, first and foremost the
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primary subject is the heart of God.
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He is the original seed of love. His love flows first and
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necessarily toward His Son, and then secondarily it flows out
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toward all the created inhabitants of heaven.
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And then the Saints and the angels are subjects too, right?
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Yes, and he uses a great planet analogy here.
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God is the sun, the original source of light and heat.
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The Saints and angels are like planets.
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They don't generate their own light.
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They can't. They reflect the light of the
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sun. So we shine because we are
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shining back the love we first received from the fountain.
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That's it. Our love is a responsive love.
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And he focuses on this idea of universal harmony.
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There are no enemies in heaven. Every single heart is wedded to
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Christ, and because of that, every inhabitant is beloved by
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every other inhabitant. Where you never have to wonder,
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does that person like me or what do they think of me?
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The answer is always yes. There's no suspicion, no second
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guessing. Perfect trust.
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That brings us to the third segment, and this is where I
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think Edwards gets really, really analytically brilliant.
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He talks about the principle and the hierarchy of love.
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This is a critical section for understanding a reformed view of
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Heaven and how it deals with things like rewards.
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OK, so first he distinguishes the nature of this love.
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It's not carnal or selfish. Right.
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It's not based on what I can get from you or how you make me feel
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about myself. It's spiritual, holy and divine.
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And then in its degree it's perfect, he says.
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The tiny grain of mustard seed of love we have for God and
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others on earth becomes a great tree in heaven.
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The spark becomes a bright and ardent flame.
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But then he introduces this idea that I think for a lot of modern
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listeners might sound a little uncomfortable, he says.
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There are degrees of glory. Not everyone is equal in heaven.
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This is a standard biblical teaching that often gets glossed
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over. Edwards argues that while every
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person in heaven is perfectly happy and perfectly holy, their
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capacity for glory differs. Paul says one star differs from
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another in glory. So the apostles, the martyrs,
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people who served Christ in extraordinary ways, they might
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have a larger vessel to hold more of God's glory than, say,
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someone who was saved on their deathbed.
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That's the idea. OK, so here's the obvious
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question. If I'm a smaller vessel and I'm
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looking over the Apostle Paul, who is this massive vessel just
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overflowing with glory? Wouldn't I feel envious?
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That seems like a natural human reaction.
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Why does he get more than me? And that is the problem Edward
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sets out to solve so brilliantly.
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He breaks down perfect love into two types, the love of
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benevolence and the love of complacence.
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All right, define those for us. The love of benevolence is
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simply desiring the good of another person.
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Goodwill. If I love you perfectly with
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this kind of love, then your prosperity or happiness actually
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makes me happy. OK, so if you have more glory
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than I do, I will have more joy. Because I love you and I'm
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overjoyed at your great blessing.
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My joy piggybacks on your joy. So the greater the prosperity of
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the person I love, the greater my own joy becomes.
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That's it. So the lower Saints will look at
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the higher Saints, and they will rejoice because those higher
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Saints are so full of blessedness, there's no room for
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envy. Wow, OK, what about the love of
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complaisance? That's the delight we take in
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beauty or holiness. It's a love of appreciation.
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Since the higher Saints and glory are more holy, that's why
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they have more glory. They are also more lovely.
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They are more beautiful. So the lower Saints will
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actually love them more intensely.
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They will be more drawn to them, more attracted to their
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holiness. Yes.
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They will delight in their superior beauty.
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But what about the other way around?
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Won't the high-ranking Saints be, you know, proud?
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Won't they be tempted to look down on the little guys?
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Look at me. I'm the apostle Paul.
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Check out my crown. And this is what Edwards calls
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the humility paradox. It's incredible, he says.
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Those who are highest in glory are the ones who see more of
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God. They have a clearer, fuller
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vision of his infinite majesty. And because they see more of
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God's infinite greatness, they see more clearly the immense gap
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between God and themself. Consequently, they see more of
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their own comparative littleness and unworthiness.
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So the highest in glory are the lowest in humility.
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Precisely The person with the most rewards is the person who
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is most acutely aware that they deserve absolutely nothing.
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Pride is impossible. That is just.
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It turns our whole idea of status on its head.
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Completely. And there's one more layer.
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The superior Saints do not slight the inferior Saints.
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And why? Because the superior Saints have
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a greater capacity for love. They have more of the spirit of
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love. They are more like Christ.
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And who does Christ love? Weak, the lowly, the humble.
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So the greatest Saints will actually love the lesser Saints
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more intensely and more purely than the lesser Saints even love
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each other. It's a perfect system.
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The little guys are happy for the big guys because of
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benevolence. The big guys are humble and pour
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out even more love onto the little guys.
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It just completely destroys the very root of envy and pride.
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It's a social structure that is the exact inverse of every
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worldly hierarchy we've ever known.
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Let's move to segment 4 after explaining that Edwards gets
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very practical about what he calls the excellent
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circumstances of this love. What is the actual environment
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of heaven like? He starts with reciprocity and
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security. In heaven, love is always
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returned. That's a huge fear on Earth,
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isn't it? Unrequited love, or even worse,
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the fear that someone is just faking it.
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Edwards says there is 0 hypocrisy.
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There no flattery, no manipulation, and therefore no
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jealousy. You have perfect confidence in
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everyone's sincerity. You know for a fact that God has
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loved you from all eternity, and you know without a doubt that
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your fellow Saints genuinely love you too.
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He also talks about freedom from hindrances and he uses this
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really evocative phrase. The body is a clog of earth.
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A heavy molded body. It's so descriptive, isn't it?
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We all feel this. You want to pray, but you're
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tired and you fall asleep. You want to go serve someone,
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but you're sick. You want to express deep
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affection, but you can't find the right words, or you just
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feel awkward and clumsy. We want to fly, but we're
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chained down. And in heaven, that clog is
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gone. The resurrection body doesn't
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hinder the spirit, it perfectly facilitates it.
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The expression of love is not pent up anymore.
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It's a flame at liberty. He also mentions perfect
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decency. That's an interesting phrase.
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What does he mean by that? He means wisdom on Earth.
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Sometimes our attempts to show love are, well, indiscreet.
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We do it at the wrong time or in a clumsy way.
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We lack discretion in heaven. Perfect wisdom guides every
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single expression of love. It is always appropriate, always
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fitting, always beautiful. When we get to this concept he
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raises of intimacy and ownership, Edward says in heaven
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there are no walls. No distance, no
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misunderstandings, no differences of opinion that
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cause friction, no conflicting interests.
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But the ownership part is the most radical piece of this.
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He quotes the Song of Solomon. My beloved is mine, and I am
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his. And he applies this mutually to
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everyone in heaven. Yes, God belongs to the Saints.
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He gives himself to them. The Saints belong to God.
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But then he goes further. The Saints belong to one
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another. What does that even mean for
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Saints to belong to one another? It means we have freely given
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ourselves to each other according to the will of God.
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It is the full realization of what we call the communion of
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Saints. I'm not just an isolated
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individual protecting my property and my rights and my
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space. I am yours and you are mine in
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Christ. It's a total joyful surrender of
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selfishness. And this leads directly to what
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he calls shared prosperity. It has to.
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Because of that mutual love and ownership, Your glory becomes my
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glory. If I own you as my beloved
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friend in this holy sense, and you are crowned with immense
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honor, then I feel rich because of it.
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Your joy is my joy. It's the ultimate cure for FOMO
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for the fear of missing out. You can't miss out on anything
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because you get to enjoy everyone else's blessings
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through perfect empathy. And the whole atmosphere
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conspires to promote this. He mentions there are no busy
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bodies spreading gossip, no malicious adversaries trying to
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cause division. Even the visual environment, the
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light of the heavenly city, is the glory of the Lamb, which
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Edwards interprets as the light of meekness and love.
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Even the rainbow around the throne is an emerald, signifying
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the peace of the Covenant. It sounds perfect, but Edwards,
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being a good Reformed theologian, knows that you can't
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fully appreciate the light unless you also see the
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darkness. So segment 5 is the contrast,
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and this is genuinely terrifying.
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It is. He pivots sharply to discuss the
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world of hatred. He starts by saying that Earth
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is an intermediate world. Right Earth is a mix.
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We see amazing acts of kindness and love, and we see horrific
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acts of cruelty and hatred. This mixture proves for Edwards
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that our current world cannot last forever.
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It's unstable. It has to eventually resolve
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into the two final pure states. And the state of hell is the
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terrifying, perfect inversion of everything we just talked about.
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It is if heaven is a world of perfect love, hell is a world of
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perfect unrestrained hatred. He says there's a total absence
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of love. God extends no mercy, no grace,
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no common kindness. There It is a sink of wickedness
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that is used to cleanse the rest of the universe.
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The inhabitants are confirmed settled haters of God.
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He calls them venomous, high spirited serpents.
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And the scariest part for me was his description of mutual
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torment. You know how people joke?
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Well, if I go to hell, at least all my friends will be there.
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We'll have a party. Edwards just demolishes that
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delusion. He says there is no union, no
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friendship, no camaraderie among the wicked.
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They agree only on one thing, their hatred of God and their
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hatred of each other. He describes the devils as hell
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hounds. Yeah, that on Earth they watched
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for souls like prey, and now that they have them captured,
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they endlessly torment them. And what about the humans in
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hell? He says they act like brands in
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the fire, each one helping to burn the others.
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He says that former carnal friends, the people who partied
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together, who sinned together on earth, now have a perfect,
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undisguised, raw hatred for one another.
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Because on Earth they blew up the fires of lust for each
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other. Now they blow the fires of
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torment on each other. There's endless blame.
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You led me down this path. You tempted me to do that.
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This is your fault. It's a chilling picture of total
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relationship breakdown. It's the ultimate isolation,
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even while being in a massive crowd.
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Pure misery. It really does put the world of
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love into sharp relief. Yeah, it makes you realize you
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desperately want to be in one of those worlds and not the.
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Other And that's the whole point of the sermon.
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It's not just to give us interesting information, it's to
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motivate us to change us. Which brings us right to the
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final segment, the effects and the application.
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Edwards wants this theology to radically change how we live our
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lives now. He starts by recapping the
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fruits of love in heaven, just to show us the standard we're
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aiming for. Perfect behavior, perfect
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tranquility. He compares the joy there to
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flowers opening their bosoms to the sun to be filled with its
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light and warmth. But then he drops the hammer.
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The first application is about contention on Earth.
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This is application number one, and the argument is
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devastatingly simple. If heaven is a world of perfect
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love and you are hoping to go there, but your life right now
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is marked by strife, bitterness and contention, you have a
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serious problem. He says that living in strife
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darkens the evidence that you're fit for heaven.
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Right, it's a contradiction. Living in a state of contention
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puts the soul farthest from the frame and temple of heaven.
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He brings up first Peter 3 #7, which says that discord in a
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marriage actually hinders your prayers.
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If you're fighting with your spouse, you can't pray
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effectively. And if you can't pray, you're
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not really communing with heaven, are you?
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You're not. So if you're a person who loves
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drama, who enjoys a good argument, who holds on to
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grudges, who thrives on conflict, Edwards would say.
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You should be very, very worried about the state of your soul.
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He'd ask, Why on earth do you think you would enjoy heaven?
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Exactly. If heaven is perfect love and
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perfect harmony, and you hate those things here on earth, you
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wouldn't be happy there even if you were allowed in.
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You'd be miserable. That leads directly to his next
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point, the marks of the entitled.
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How can we have any assurance that we're actually going there?
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He lists 3 distinct marks. The first one is regeneration.
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You have to be born again. The seed of this heavenly divine
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love must be supernaturally implanted in your heart by the
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Holy Spirit. It is not natural to us.
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You can't just be a nice person or a moral person.
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It requires A fundamental change of your nature.
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The second mark is choice. And this one is subtle but so
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important. He says you must freely choose
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the happiness of holy love as your chief good.
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Lots of people want to go to heaven because they don't want
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to burn in hell. Right, this is a Basic Instinct
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for self preservation. That's all it is.
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But a true, St. Edwards argues, wants heaven
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because that's where God is. That's where holy love is.
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They desire the specific enjoyment of God and the
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fellowship of the Saints in perfect harmony.
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They're choosing the activity of heaven, not just the location.
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And the third mark. Yeah.
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I have to say I found this one really encouraging.
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It's meant to be, he says. A key mark of a true Christian
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is a life of struggling after holiness.
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The new holy nature, that spark of divine fire, is pent up
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inside our sinful bodies and its struggles for liberty.
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It fights against the opposite principles of our remaining sin.
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So the very fact that it's hard, the fact that I'm constantly
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fighting against my own sin and selfishness, is actually
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evidence that the new seed is there and it's alive.
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Yes, a dead fish just goes with the flow of the current.
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It takes a living fish to swim upstream.
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The struggle proves there's a new nature fighting against the
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old one. If there were no struggle, you'd
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have to wonder if there was a new nature at all.
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Finally, he gives us some directions for seeking heaven,
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some practical advice for the road.
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It's very straightforward. Don't seek the world as your
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chief good. Mortify vanity and pride and
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meditate on heavenly things. As Paul says, have your
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conversation, your citizenship in heaven.
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He says to be content to pass through difficulties because the
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way to heaven is uphill. It's not supposed to be easy.
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And above all, fix your eyes on Jesus.
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He's the forerunner. He's already there and he he's
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our intercessor. And ultimately he says you must
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live a life of love. That is the only way to actually
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become like the inhabitants of heaven.
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Practice now what you will be doing for eternity.
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It's just a. Beautiful all-encompassing
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vision. As we start to wrap up, I keep
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thinking about that image she used of the Garden of God.
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Where love is the fragrance. It's not just an idea, it's a
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sensory experience that fills the whole place.
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And that idea that the windows of heaven can open up upon the
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soul that lives in love even here on earth, we can actually
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get a foretaste of it. Now we.
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Can it's not all postponed until the afterlife?
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You know, the one thing from this whole deep dive that sticks
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with me the most is that concept of ownership we touched on
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earlier. The idea that in the Communion
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of Saints we truly belong to one another.
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It completely changes how you view your local church.
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Doesn't. It it really does.
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In our modern individualistic culture, we're so terrified of
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commitment, of belonging to anything or anyone.
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We want to be autonomous. We want to be free, but Edwards
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is saying that true joy, true freedom comes from being
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joyfully owned by God and owned by your brothers and sisters in
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Christ. It's being able to say my
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beloved is mine and also I am his.
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It removes that deep seated fear of rejection.
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If we all belong to Christ and Christ belongs to us, then we
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are safe with each other. Our belonging is secure.
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It's a security the world can't offer.
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So I want to leave our listener with that thought.
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Think about that idea of mutual ownership in your relationships.
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Edwards calls our arguments and our contentions on Earth sad
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experiments, their failed attempts at finding happiness.
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Maybe it's time to stop experimenting with strife and
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bitterness and start practicing the life of love.
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That's the only path that leads to the world of love.
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This has been reformed thinking. Thank you for diving deep with
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us into the heart and mind of Jonathan Edwards.
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It was a real pleasure. We'll see you next time.