Latest / Reformed Thinking / The Sovereign Root and the Living Sacrifice: Israel’s Future and the Church’s Duty (Romans 11–14)

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The Sovereign Root and the Living Sacrifice: Israel’s Future and the Church’s Duty (Romans 11–14) · Reformed Thinking

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  Welcome back to the show. We are initiating another
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  session of what we like to call reformed thinking.
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  It is good to be here. We have a a massive task ahead
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  of us today. We are looking at a section of
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  Scripture that, I mean, scholars have spent lifetimes arguing
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  over, and we're going to try to get our arms around it in one
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  sitting. We're opening up the Apostle
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  Paul's letter to the Romans, specifically chapters 11 through
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  14, And honestly, looking at the stack of research and
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  commentaries you've brought to the table, this feels like we're
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  standing at the base of a mountain just looking straight
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  up. It is a significant section of
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  the New Testament, no doubt. In many ways, this is the pivot
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  point of the entire letter. If you miss what happens here,
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  you miss the heartbeat of Paul's theology.
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  Right, because Romans is famous for that structure, isn't it?
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  Yeah, you have the 1st 11 chapters, which is just heavy,
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  heavy doctrine, justification, election, the history of the
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  world, the nature of sin, all of it.
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  And then you hit chapter 12 and the whole tone changes.
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  It shifts. You move from the indicative,
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  which is the theological term for what God has done.
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  You know the statements of objective fact to the
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  imperative, which is the command or what we must do.
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  So the mission for this deep dive then is to figure out how
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  those two connect. Because I think a lot of people,
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  maybe without even realizing it, they try to do the doing part,
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  the ethics, the behavior, without understanding the done
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  part. And that is the recipe for
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  legalism, right? Or burnout.
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  If you try to live the Christian life without the fuel of
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  Christian doctrine, you're just spinning your wheels.
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  You'll run out of gas. We have two main sources we're
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  working with today to help us sort this out. 1 is a dense
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  article titled From Mercy to Maturity The Unified Argument,
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  and the other is a commentary called The Sovereign Route and
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  the Living Sacrifice. Both of these are weighty works
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  and just to, you know, lay our cards on the table for the
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  listener, both of us are approaching this from a
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  Protestant Reformed perspective. We're holding to the Westminster
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  Confession of Faith as our systematic framework.
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  So if you hear us talking about election or the sovereignty of
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  God, or if we reference the confession, that is the lens
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  we're using. We aren't hiding it.
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  Not at all. We believe it's the lens Paul is
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  using. Well, let's get into it.
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  We have to start with Romans 11, and the sources point out that
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  Paul opens this chapter with a question that, frankly, is
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  terrifying. He asks, has God rejected his
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  people? It's the question that has to be
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  asked. You have to remember the
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  context. Paul has just spent 2 chapters 9
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  and 10 talking about how Israel has, well, stumbled.
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  They had the law, the prophets, the covenants, everything.
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  And yet when the Messiah came, they rejected him.
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  So the natural, logical conclusion might be, OK, God is
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  done with him, He's moving on. But if God is done with them,
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  well, that's a problem. Then we have a major theological
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  problem, a huge one. Right, because if God can make
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  promises to Israel for 2000 years and then just say, well,
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  you guys messed up, so I'm canceling the contract, what
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  does that mean for me? Yeah, for any of us.
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  That is the issue. If God rejects his people, the
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  church's security is built on sinking sand.
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  The gospel rests on God's faithfulness, not on man's
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  reliability. If God is fickle with Israel, he
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  can be fickle with us. If his gifts can be revoked
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  because of bad behavior, then none of us are safe.
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  So what's Paul's answer? How does he respond to his own
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  question? In the Greek, it's me, Genoa.
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  Which translates to. Something like by no means, or
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  may it never be. It's the strongest possible
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  negation in the Greek language. You can almost feel him
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  recoiling from the idea. Paul is horrified by the very
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  suggestion that God could break his word.
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  And he uses himself as Exhibit A, right?
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  He basically says, look at me, I'm an Israelite.
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  He's saying I haven't been rejected.
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  If God had rejected the whole nation, Paul wouldn't be a
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  believer. He wouldn't be an apostle.
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  But then he goes back to history.
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  He brings up the story of Elijah.
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  Oh I love this story. Elijah is on the run, he's
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  depressed, he thinks Jezebel is going to kill him and he
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  complaints to God. Lord, they have killed prophets,
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  they demolished your altars, and I alone am left.
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  He feels totally isolated. He thinks the entire covenant
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  community has vanished and he is the last man standing.
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  It's a real moment of despair. And God's response is basically
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  check your math. Right, God replies.
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  I have kept for myself 7000 men who have not bowed the knee to
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  bail. I have kept that is the key
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  phrase the sources really highlight, isn't it?
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  It is the theology of the remnant.
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  The idea is that God always preserves a people for himself.
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  But notice the agency Elijah didn't keep himself.
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  The 7000 didn't keep themselves by their own moral heroism or
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  superior willpower. God kept them.
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  And Paul calls this the remnant chosen by grace.
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  Kat A Clogan Churidas. It means according to the
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  election of grace, and this connects directly, I mean 1 to
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  1, to a reformed theology and the doctrine of unconditional
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  election. If it is by grace, Paul says it
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  is no longer on the basis of works.
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  The two are mutually exclusive in this context.
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  Because if it were works. Then grace would no longer be
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  grace. It would be a wage.
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  It would be something God owed them for their performance.
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  Paul is systematically dismantling the idea that these
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  people survived because they were smarter or better or tried
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  harder. They survived because God
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  elected them, full stop. Now this leads into one of the
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  most famous metaphors in the whole book, the olive tree.
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  And this is where we have to be very, very careful with our
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  theology, because this passage has been misinterpreted in so
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  many ways over the centuries. OK, let's unpack the image.
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  You have tree, you have a root, you have branches breaking off
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  and new ones getting stuck in. Who is who here?
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  The sources are clear on this. The root is the patriarchs.
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  It's the Abrahamic covenant. It's the promise of God that
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  supports everything else that grows out of it.
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  OK, the root is the promise. The natural branches are ethnic
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  Israel. Some of them, not all, remember
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  the remnant, but some of them were broken off because of
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  unbelief. And the wild shoots.
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  That's us, the Gentiles. That is the Gentiles.
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  We are the wild olive shoots grafted in among the natural
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  branches. And Paul has a pretty stern
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  warning here for the Gentiles. I feel like this is a warning we
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  really, really need to hear today, he says.
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  Do not be arrogant toward the branches.
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  It's a direct shot at Gentile pride.
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  It's almost prophetic. The Gentiles were looking at the
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  Jews who rejected Jesus and thinking, well, clearly we're
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  the new favorites. We're the spiritual
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  heavyweights. Now God upgraded.
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  And Paul just stops that line of thinking in its tracks.
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  He says. Remember, it is not you who
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  support the root, but the root that supports you.
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  That's the checkmate. You are a guest in this tree.
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  You were grafted in contrary to nature, the Texas.
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  That's a key detail. It's an unnatural act.
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  You don't belong there naturally.
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  You are there by grace, and you are drinking SAP that flows from
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  a covenant made with Abraham, Isaac and Jacob.
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  This brings up a theological distinction that our sources
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  really hammer home. They argue strongly against
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  what's called replacement theology, or supersessionism.
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  Yes, replacement theology is the idea that the church has
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  completely and permanently replaced Israel in God's plan
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  and that God has no future purpose for the ethnic nation of
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  Israel. And our sources say no.
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  The sources argue that the olive tree metaphor prohibits that
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  view. It makes it impossible.
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  We are grafted in with them. We share in the root, we partake
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  of the blessings, but we don't replace the tree itself.
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  God is not done with the natural branches.
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  Which leads us right to the mystery.
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  Paul says. I do not want you to be unaware
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  of this mystery. A partial hardening has come
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  upon Israel until the fullness of the Gentiles has come in.
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  OK, so the word mystery here is mysterion.
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  It doesn't mean a puzzle we have to solve like a hoodoo net,
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  right? It means a secret that God has
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  now revealed. And the secret is the timeline,
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  the divine schedule. A partial hardening.
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  What does that mean? It's partial in extent because
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  there's always a remnant like Paul, and it's partial in
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  duration. It lasts until.
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  That's the crucial word. Until the 4th of the Gentiles
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  comes in and then. And then Paul says all Israel
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  will be saved. Now that is a controversial
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  verse. People have debated that for
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  2000 years. What do our sources say?
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  That means they take a dispensational view here.
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  They argue for a literal future restoration of ethnic Israel.
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  They say all Israel refers to the nation at the second Advent
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  is not referring to the spiritual church as a new
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  Israel. So just as there was a large
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  scale national rejection of the Messiah at the first coming.
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  There will be a large scale national acceptance of the
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  Messiah at his second coming. That's the argument.
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  Paul backs it up by saying For the gift and the calling of God
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  are irrevocable. God doesn't repent of his
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  calling. He doesn't change his mind.
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  If he called that nation, he will deal with that nation.
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  He doesn't just throw out his promises.
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  And when Paul realizes the scope of this plan, how God uses
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  Israel's stumbling to save the Gentiles and then uses the
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  Gentiles to make Israel jealous and bring them back, he just, he
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  explodes. He can't contain it.
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  He breaks into doxology. Oh the depth of the riches and
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  wisdom and knowledge of God. How unsearchable are his
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  judgments and how inscrutable his ways?
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  The sources call this the hinge of the entire letter.
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  It is. It has to be, because theology
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  must lead to doxology. If you study election and
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  sovereignty in Israel's history and you just end up with a dry
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  academic chart, you have missed the point entirely.
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  The point is worship. From him and through him and to
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  him are all things. And that, to Him, is what sets
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  up the next section. If everything is to Him for His
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  glory, then what do we do? What's our response?
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  We present our bodies. This is Romans 12 verse one.
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  I appeal to you, therefore, brothers, by the mercies of God.
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  That word, therefore, it carries the weight of 11 chapters.
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  It is the bridge from doctrine to duty.
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  The sources make a huge deal about the logic here.
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  We don't obey to earn mercy, we obey because of mercy.
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  That is the difference between religion and the gospel.
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  Religion says I give so that I can get.
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  The gospel says I have received, therefore I give.
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  The motivation is completely different.
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  And what we give is ourselves a living sacrifice.
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  The contrast there is so intentional.
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  In the Old Testament, the sacrifice was a dead animal you
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  drag to go to the altar, slit its throat and it was consumed
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  by fire. It was a one time bloody event.
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  But we crawl onto the altar and stay alive.
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  Which is much harder in a way. A dead animal doesn't try to
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  crawl off the altar. The Greek word is parasosai, to
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  present or to place at the disposal of.
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  It's a continuous act, and Paul calls this our spiritual
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  worship. The Greek is Logicum Latreian,
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  right? Correct.
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  It could be translated as rational or logical service.
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  I love that I find that so compelling.
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  It means that total surrender isn't crazy, it isn't some hyper
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  emotional leap. It's the only thing that makes
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  sense. It's the only logical response.
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  Given what God has done, given the mercy, the election, the
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  justification we've just spent 11 chapters reading about, the
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  only logical response is to say, here I am, take everything, all
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  of me. And then comes the negative
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  command. Yeah, the flip side of that.
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  Do not be conformed to this world.
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  The Greek word there is suskomatizo.
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  Our source goes into this a bit. Yeah, it means to be squeezed
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  into a mold. The world has a schema, a
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  pattern, a shape, and it is applying constant pressure every
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  day from every angle to squeeze you into its shape.
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  Our sources list some modern examples of this schema.
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  Pragmatism. You know, if it works, it's true
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  mysticism, which is all about subjective experience.
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  Secular philosophy is like critical race theory, basically
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  anything that tries to tell you how to think apart from God's
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  Word. And the antidote is
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  transformation, Metamorpho. It's the word we get
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  metamorphosis from a change of nature from the inside out, like
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  a Caterpillar into a butterfly. And how does that happen?
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  Where does that start? By the renewal of the mind.
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  This is a huge point in the Westminster standards too, isn't
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  it? The role of the mind and
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  sanctification. Absolutely.
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  The mind is reordered by Scripture.
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  Scripture becomes the only rule of faith and practice.
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  We don't just feel our way into holiness.
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  We think our way there, led by the Spirit submitting our
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  thoughts to God's thoughts as revealed in His Word.
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  So we have this renewed mind. It's being transformed.
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  What is the first thing we're supposed to think about?
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  Paul goes straight to how we view ourselves.
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  Romans 12.3 Yeah, For by the grace given to me, I say to
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  everyone among you, not to think of yourself more highly than you
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  ought to think. He calls for sober judgment.
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  And the standard for that judgment is the measure of faith
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  God has assigned. This is just a massive blow to
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  spiritual pride. If your gifts, your faith, your
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  spiritual standing, if all of it is assigned by God, then you
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  cannot boast about it. It's a stewardship, not an
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  achievement. Exactly.
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  You're managing something that was given to you.
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  You didn't earn it. And he connects this immediately
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  to the body of Christ. Unity and diversity we are.
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  Members one of another. That's a phrase we skim over,
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  but it's radical. It means I belong to you and you
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  belong to me. My gifts aren't for my career or
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  my own self esteem. They are for your edification
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  and your gifts for mine. Speaking of gifts, the list in
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  Romans 12 is interesting. It's not the flashy list you see
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  in, say, First Corinthians. It's prophecy, service,
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  teaching, exhortation. We need to stop on prophecy
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  because our expert source has a specific take on this, coming
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  from a particular theological position.
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  Yes, the source takes a cessationist view.
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  OK, can you unpack that? What does that mean?
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  It means that the miraculous gift of receiving direct new
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  revelation from God, like the apostles did when they were
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  writing Scripture, that gift has ceased.
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  With the closing of the Canon of Scripture, the Bible is
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  complete. So when Paul talks about
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  prophecy here, how does the source interpret it for today?
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  What does that look like now? They define it as forth telling
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  rather than foretelling. It's not predicting the future,
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  it's preaching the revealed word of God with power and
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  application. And notice the constraint Paul
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  puts on it. It must be in proportion to the
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  faith. The Analogiafedia.
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  The analogy of faith. It means any message, any
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  sermon, any prophecy must square with a total teaching of
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  Scripture. You don't get to have a fresh
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  word from the Spirit that contradicts Romans or Genesis or
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  anything else in the Bible. The faith has been once for all
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  delivered. Then he lists other gifts,
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  teaching which is explaining doctrine, exhortation which is
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  applying doctrine to life, giving, leading with zeal,
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  showing mercy with cheerfulness. And he emphasizes the ordinary
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  means of grace. This is a very Reformed concept.
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  God uses these normal, unflashy gifts to mature his church.
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  You don't need a light show or a smoke machine.
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  You need faithful people teaching the Word, giving
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  generously, and showing mercy cheerfully.
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  Moving on to verse 9, we get into what one of our sources
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  calls the Love Code. Let love be genuine.
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  The Greek is literally without hypocrisy UN hypocritical love.
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  And immediately Paul gives love a backbone.
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  He doesn't just leave it as a vague feeling.
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  He says abhor what is evil, hold fast to what is good.
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  This is so crucial. Real biblical love is not
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  sentimental. It's not just being nice.
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  It hates sin. It detests evil.
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  If you truly love someone, you hate the cancer that is killing
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  them. You abhor the evil that is
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  destroying them. Then he talks about brotherly
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  affection outdo one another and showing honor.
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  It's a competition, a holy competition.
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  Who can honor the other person more?
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  Who can put the other person first?
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  That's the game we're supposed to be playing in the church.
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  And hospitality. The source tonight's This isn't
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  just about having a nice dinner party.
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  It's about opening your life, your home, your schedule to the
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  Saints. Then the difficulty level ramps
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  up significantly. Enemy love, Yeah.
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  Bless those who persecute you. Bless and do not curse them.
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  And we pay no one evil for evil. This is supernatural.
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  This is not a natural human reaction.
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  Our gut reaction is to curse back to get even.
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  And there's a theology of justice underneath this, right?
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  It's not that justice doesn't happen.
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  Paul isn't a pacifist in that sense.
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  Right, Paul says, Beloved, never avenge yourselves, but leave it
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  to the wrath of God. For it is written, vengeance is
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  mine. I will repay, says the Lord.
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  That's actually very, very comforting in a weird way.
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  I don't have to carry the burden of getting even because God will
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  handle the books perfectly. Precisely.
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  It frees you from the soul crushing burden of being the
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  judge, jury, and executioner. You can trust God's justice,
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  whether that is his final judgement or, as we're about to
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  see in chapter 13, the temporal justice he delegates to the
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  state. And instead of revenge, we do
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  what? We overcome evil with good.
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  If your enemy is hungry, feed him.
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  If he is thirsty, give him something to drink.
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  This is an active, progressive goodness.
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  Which brings us to Romans 13, the Christian in the state.
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  This is always a hot topic, isn't it?
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  Yeah. We have to remember Paul is
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  writing this while living under the Roman Empire.
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  He's writing under Nero. This is not exactly a modern
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  benevolent democracy. So what is the source of
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  authority according to Romans 13?
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  Where does the government get its power?
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  From God let every person be subject to the governing
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  authorities, for there is no authority except from God, and
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  those that exist have been instituted by God.
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  A Reformed source points directly to the Westminster
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  Confession, Chapter 23 here. Yes, the civil magistrate is a
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  divine institution. The state isn't just a human
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  invention, a social contract we came up with.
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  It's God's idea. It is ordained by him to
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  restrain evil in a fallen world. So resistance to lawful
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  authority is resistance to God. That's the clear implication of
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  the text. Therefore, whoever resists, the
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  authorities resist what God has appointed.
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  But what is the role of the magistrate?
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  Paul calls him God's servant. The word is diakonos, A Deacon,
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  A servant, but his service is very specific for the public
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  good, to be an avenger who carries out God's wrath on the
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  wrongdoer. And he does not bear the sword
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  in vain. The sword, the machera, is not a
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  metaphor for a stern lecturer or a parking ticket.
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  It represents the power of life and death.
• 18:00
  But our sources are clear. This passage validates the
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  state's legitimate use of lethal force, including capital
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  punishment and just war. The state has a monopoly on
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  violence to punish wrongdoers so that chaos doesn't reign.
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  But we obey not just to avoid the sword, to avoid punishment.
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  Right, Paul says. We obey for conscience sake.
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  We pay our taxes, even if we don't like how they're used,
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  because we recognize God's divine structure behind the
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  human institution. But is there a limit?
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  I mean, what if the state commands something evil?
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  Absolutely. The source specifies what it
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  calls principled resistance. Like in Acts 5.29.
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  Exactly. We must obey God rather than
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  men. If the state commands you to
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  sin, like bowing to an idol, or forbids you from doing what God
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  commands, like preaching the gospel, you disobey the state,
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  but you do it respectfully, accepting the consequences not
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  as an anarchist trying to overthrow the government, but as
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  a Christian bearing witness to a higher king.
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  Paul then wraps up Chapter 13 with this urgent call to wake
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  up. It's an eschatological urgency.
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  The night is far gone, the days at hand.
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  He's saying, look, you know what time it is.
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  The end is nearer now than when we first believed.
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  So it's time to cast off the works of darkness.
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  He lists things like orgies, drunkenness, sexual immorality,
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  quarreling and jealousy and instead to put on the Lord Jesus
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  Christ. I love that last phrase.
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  Make no provision for the flesh to gratify its desires.
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  Stop setting yourself up to fail.
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  If you struggle with drunkenness, don't walk through
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  the liquor aisle. Be proactive in your holiness.
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  Now we land in Romans 14, liberty of conscience.
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  And this is where the rubber meets the road in day-to-day
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  church life. This is about how we get along
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  with other Christians who see things differently.
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  Paul starts by creating a category, disputable matters, or
• 19:44
  the theological term is a diaphora.
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  Things indifferent. These are areas where Scripture
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  does not give a direct command and does not issue a direct
• 19:52
  prohibition. The source connects this
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  directly to Westminster Chapter 20.
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  God alone is Lord of the conscience.
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  That is such a liberating doctrine.
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  It means no human tradition, no pastor, no church culture can
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  bind your conscience in an area where Scripture has left it
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  free. But in the Roman church, they
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  had a conflict over these things.
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  They had the weak versus the strong.
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  Who were they? The weak in this context were
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  likely Jewish believers who were still holding on to some of the
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  ceremonial laws. They felt they could only eat
• 20:20
  vegetables to avoid accidentally eating meat sacrificed to an
• 20:23
  idler that wasn't kosher. They still observed special days
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  from the Jewish calendar and the.
• 20:28
  Strong. Those were the believers,
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  probably both Jew and Gentile, who understood the New Covenant
• 20:35
  fully. They knew that Christ is the
• 20:37
  fulfillment of the law. They knew that all food is
• 20:39
  clean. They knew that every day is the
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  Lord's Day, not just the Sabbath.
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  So the strong or theologically correct?
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  Theologically, yes, Paul clearly identifies with the strong.
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  He says. I know and am persuaded in the
• 20:52
  Lord Jesus that nothing is unclean in itself, but
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  relationally both sides were sinning.
• 20:57
  OK, what was the sin of the week?
• 20:59
  Judging. They looked at the strong eating
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  a steak and said look at those compromisers.
• 21:03
  They are worldly. They aren't truly holy.
• 21:05
  They were condemning them. And the sin of the strong.
• 21:07
  Despising contempt, they looked at the week with their plate of
• 21:11
  vegetables and said look at those legalists, they're so
• 21:13
  immature, they just don't get the gospel of grace.
• 21:16
  So you have contempt versus condemnation.
• 21:19
  Spot on. And Paul's command to both
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  groups is basically stop it, welcome one another.
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  Why? What's the basis for that?
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  Welcome for. God has welcomed him.
• 21:28
  Wow. That puts it in perspective.
• 21:31
  If God, the Holy Judge of the Universe, has welcomed the guy
• 21:34
  you're judging, who are you to kick him out of the family?
• 21:37
  Paul asks that very question. Who are you to pass judgement on
• 21:41
  the servant of another? He's not your servant to manage.
• 21:44
  We all have one master, Christ. We live to the Lord.
• 21:47
  We die to the Lord. He's in charge of his own
• 21:49
  servants. This leads to the judgement
• 21:51
  seat, the Bema seat of Christ. For we will all stand before the
• 21:55
  judgement seat of God, Paul says.
• 21:58
  This ends the game of playing God.
• 22:00
  If I realize that I'm going to kneel before God and give an
• 22:03
  account for my life, I suddenly have a lot less time and energy
• 22:06
  to worry about your diet or what day you worship on.
• 22:08
  But Paul places a special burden on the strong, doesn't he?
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  The one who has more knowledge. He does.
• 22:14
  The burden of love falls most heavily on the one with the most
• 22:17
  freedom, he says. Do not for the sake of food
• 22:21
  destroy the work of God, and even more powerfully, do not
• 22:26
  destroy the one for whom Christ died.
• 22:28
  That is heavy language destroy. It means causing spiritual
• 22:31
  Rowan. If your liberty becomes a
• 22:34
  stumbling block, if you flaunt your freedom to eat meat in
• 22:36
  front of a weaker brother and it pressures him to act against his
• 22:39
  conscience, you are sinning against him and against Christ.
• 22:43
  For whatever does not proceed from faith is sin.
• 22:46
  So if a weaker brother eats that meat because he feels pressured
• 22:49
  by you, but in his heart and mind he still thinks it's wrong,
• 22:52
  he is sinning, his conscience is violated, and you caused it with
• 22:55
  your freedom. So the law of love limits
• 22:58
  liberty. It has to.
• 22:59
  Paul says the Kingdom of God is not a matter of eating and
• 23:02
  drinking, but of righteousness and peace and joy in the Holy
• 23:05
  Spirit. The priorities are totally
• 23:07
  different. The strong should be willing to
• 23:09
  give up their rights to limit their freedom to build up the
• 23:11
  body. That is the definition of
• 23:13
  Christian maturity. It's not I can do whatever I
• 23:15
  want because I'm free. It's I am free to serve you by
• 23:19
  not doing everything I could. We have covered a lot of ground
• 23:23
  here, from the Remnant in Chapter 11 to the living
• 23:26
  sacrifice in 12, the citizen in 13, and the Brother in 14.
• 23:30
  It's like a huge sweep of theology and practice.
• 23:32
  And there is a single thread, a single power source running
• 23:35
  through it all. The mercies of God.
• 23:37
  Precisely the indicative grounds, the imperative, because
• 23:41
  God has been faithful to Israel, because he has grafted as wild
• 23:45
  branches in, because He has shown us mercy when we were his
• 23:48
  enemies, therefore. Therefore we worship, Therefore
• 23:51
  we serve. Therefore we submit.
• 23:53
  Therefore we love our brother instead of judging him.
• 23:55
  It all goes back to that doxology in Chapter 11.
• 23:58
  From him and through him and to him are all things.
• 24:01
  Our whole life is just a response to that reality.
• 24:04
  I want to leave the listener with a final thought, something
• 24:06
  that comes from one of our sources regarding the judgement
• 24:09
  seat in Romans 14. It's easy to talk about this
• 24:11
  theology. It is a lot harder to live it
• 24:14
  out. The reality that we will all
• 24:16
  kneel before God should change everything about how we interact
• 24:19
  with each other. So how does that change how you
• 24:21
  treat the person you disagree with on Facebook, or the person
• 24:25
  in the Pew next to you who votes differently or educates their
• 24:28
  kids differently, or has a different standard on some
• 24:31
  disputable matter? The.
• 24:32
  Strong Christian is not the one with the most freedom or the
• 24:35
  most correct opinions. According to Paul, The strong
• 24:39
  Christian is the one most willing to limit their freedom
• 24:43
  to serve the other. That's the challenge for all of
• 24:45
  us. I encourage you go back and read
• 24:48
  Romans 11 through 14 again this week.
• 24:50
  Read it slowly. Read it with this framework in
• 24:53
  mind. It will change how you see your
• 24:54
  life in your church. Thanks for listening to Reformed
• 24:57
  Thinking. We will see you next time.
• 24:58
  Grace and peace.