God’s View of Man’s Injustices

I came across the poem about, um, three or four weeks ago, actually, that was extremely expressive of a place I was in at that moment and continue to be in. Oh God, I am so fragile. My dreams get broken, my relationships get broken, my heart gets broken, my body gets broken. Oh God, I am so frail, my…

My life spins like a top bounced about by clumsy hands, fanned by furies at a pace which is about a half a step away from hysteria. So much to do, my days so few and far spent, and I am often unable to recall what I’m rushing after. Oh God, I am so frantic. Somehow I’ve lost my gentleness in a flood of ambition.

Somehow I’ve lost my sense of wonder in a maze of videos and computers. Somehow I’ve lost my integrity in a shuffle of commercial disguises. Somehow, somehow I’ve lost my gratitude in a swarm of criticisms and complaints. Somehow I’ve lost my innocence in a sea of betrayals and compromises. Oh God, I am so forgetful.

That old wineskin of mine, you must replace so that the wine of new life might be able to expand. I doubt that there’s a person in this auditorium who couldn’t take a phrase out of that, maybe a lot of phrases out of that poem and say, that’s me. Sometimes we get overwhelmed, I think some of us spend our life overwhelmed.

It’s part of the reason for the success of the patent medicine industry in this country. And sometimes there doesn’t seem a way out or even worse, if there were a way out, we couldn’t find it, and what’s worse, we wouldn’t have the strength to follow it anyway. It’s been amazing to me these last couple weeks as we have been facing some current situations in the township and cities in which we are principally located. For those of you who are visiting today, we’re in the midst of attempting to build a new church. And what has amazed me is not differing opinions – I’m used to differing opinions. What amazes me is a kind of hostility that’s out there towards the church of Jesus Christ today. A kind of cynicism and rejection. That comes a little bit like a – I got a picture of a kind of leopard up on its – up – a hunch is just striking out, kind of a cat spitting it at you. And of course, if you watch television or go to movies at all, you’re very familiar that the caricature of Christians today in the movies and on television is always unanimously the same.

If you can find a moment in which an Evangelical Christian or a Christian minister is portrayed with sympathy or empathy, I’d like to see that film. Inevitably, they are played as stumble bums and men who seek only for the gold and glory and so forth. I’m not going to say for one moment that there have not been the kinds of things, a small group of people within any industry or with any kind of lifestyle will bring about dishonor to that area. And there certainly have been in terms of ministries and evangelical Christians in general. But given the broad scene, that is not true. And yet that caricature continues to be that which is set before us. And I don’t think it’s just coincidence that we are coming this morning to Psalm 9. And I would like you to turn in your Bibles to that psalm.

This is the next to the last message from our summer series out of the first ten psalms. And we come this morning to Psalm 9 in a kind of extremely vulnerable place. I think not just personally, but as a body of believers. Would you stand with me, please, and we’re going to read this psalm together?

While you read it, let me just, or while you hold your Bibles and are standing, let me tell you four or five simple things about this psalm. First, it is the first of the acrostic psalms, meaning every stanza begins with a different letter of the Hebrew alphabet. Now it’s an incomplete acrostic. Some say nine and ten, psalms nine and ten need to be combined, but the first eleven letters, barring the fourth, are in this psalm nine. And secondly, you’ll notice repetition in this psalm. It almost becomes vain repetition, over and over again. It’s because the repetition is meant to ensure for you an understanding of the truth. A third oddity in this psalm, as I read it for you, you’re going to see, very unusual for Jewish thinking, which tends to be very eclectic and centered upon their own nation. You’ll find the word “nations” five times in this psalm. You’ll find the word “peoples” in the plural, meaning the Gentile nations. You’ll find that too, and you’ll even find the word “world” itself on one occasion. So there are eight unusual references to the outside world in this psalm. Fourth, you’ll see Zion mentioned twice, and although everybody’s going to tell you, you can’t put a time period in this psalm, there’s no historical reference. It had to occur after that historic moment when David, who sought for the Ark of God, brought it back out of that barn in Beth Shemesh, where it had been for about a hundred years, and at a great personal cost to him, including the loss of his favorite wife, he brought that Ark back to the place called Zion.

And from then on, Zion became the place of God’s unique abiding. You’ll notice also in the way the psalm begins, Muthlaban, if you have a King James version. It probably says, “to the tune of death of a son,” if you have a marvelous new translation in which they try to interpret everything for you.

Nobody knows what that means. It does mean the death of a son. Whether it was a tune or not is quite far from somebody’s imagination at this point. All right. That gives us some understandings about this psalm. Let’s read it. I will praise you, O Lord, with my whole heart. I’ll tell of all your marvelous works.

I’ll be glad and rejoice in you. I will sing praise to your name, O Most High. When my enemies turn back, they shall fall and perish at your presence. For you have maintained my right and my cause. You sat on the throne judging in righteousness. You’ve rebuked the nations and have destroyed the wicked. You have blotted out their name forever and ever, O Enemy.

Destructions are finished forever, and you have destroyed cities. Even their memory has perished, but the Lord shall endure forever. He has prepared His throne for judgment. He shall judge the world in righteousness. He shall administer judgment for the peoples in uprightness. The Lord also will be a refuge for the oppressed, a refuge in times of trouble, and those who know your name will put their trust in you.

For you, Lord, have not forsaken those who seek you. Sing praises to the Lord who dwells in Zion. Declare his deeds among the peoples. When he avenges blood, he remembers them. He does not forget the cry of the humble. Have mercy on me, O Lord. Consider my trouble from those who hate me. Those who lift up the gates of death, that I may tell you, may tell of all your praise.

In the gates of the daughter of Zion, I will rejoice in your salvation. The nations have sunk to the pit from which they were made, and the net which they hid their own foot is caught. The Lord is known by the judgment He executes. The wicked is snared in the work of His own hands. And then there’s an interesting thing. Let me just draw a line to this because it only happens here in all the Psalms of the Bible.

The Hebrew word higayon is repeated in the King James, but it says “meditation” in my translation, and then it’s followed by “sila.” It’s like a double warning that says, “Stop here and consider this. Put all capitals on this. You better get this straight,” the writer is saying. The wicked shall be turned into hell, and all nations that forget God.

The needy shall not always be forgotten. The expectation of the poor will not perish forever. Arise, O Lord, don’t let men prevail. Let the nations be judged in your sight. Put them in fear, Lord, that the nations may know themselves to be but men. May God add His blessings to His Word. You may be seated. I really believe the Spirit of God wants to share something with you of incredible importance this morning.

And our time is limited because we’re going to have Communion at the end. But I believe the Communion at the end of our sharing is based specifically on your understanding of something. I asked you last week, and it was almost funny with the responses. I quoted to you the beautiful fifth chapter of Romans.

Therefore, having been justified by faith, not hoping so or maybe so, having been justified by faith, we have peace with God. And I said, how many of you have peace with God? And you raised your hands. And the next verse says, Therefore, having been justified, it repeats itself, although not in the text, it technically does in terms of the paragraph. Therefore, having been justified, we have access by the Father into the presence of God. And I ask you, how many of you have access?

And you all said yes. And the next says, Therefore, having been justified, we glory. We have hope in the glory of God, that God will be glorified in our lives. How many of you believe that? You raised your hands again. And then I read the next verse. And therefore, having been justified by faith, we glory in tribulation.

Okay, friends, hands up! I don’t think there were two or three in the whole crowd. How many of you get excited about pressure? Oh boy, here it comes! Come on, pressure! The fact is, in my life as a believer and as my life as a minister, the learning times have always been valleys. The times of growth and fertility and productivity and release have always been difficult moments.

David is in a crisis in this psalm. You can see the words, “my enemies,” “their scheme against me,” “their question of my integrity,” all of those things are placed in this. And this crisis in David’s hands leads him to some conclusions. And I want to start right quickly by saying to you that a crisis is either an opportunity or a moment for bitterness.

And some of you are carrying around in your life today the fact that during crises, God didn’t show up at the right time, or people didn’t show up at the right time, and you’ve never forgiven them or it or God. As a result, there’s kind of a foundation in your life about crisis. Others of you have become fragrant, aromatic Christians.

You’re beautiful to look at. It’s wonderful to talk to you. And it’s because, in fact, some of you have suffered the most. In the process, something has happened in you. Crisis is a time for crunch and crash, or crisis is a time to cinch up and learn a new perspective. That’s what David did. I don’t know this time.

Historically, as much as I’ve studied this psalm over the years, I don’t know exactly when it was. Some say during Goliath, and that death of the sun is a reference to Goliath. Others even put it in the Absalom period, which probably is not right time-wise because of the Zion reference that’s made in this passage.

But whenever it was, David had so many crises in his life, my friends. You don’t have to try to look for the one. David lived in it, fleeing from Saul. He begins his very contact with the anointing of God. He begins… His contact with a Spirit-filled, anointed believer. He begins his contact in crisis. And most of his life was in it.

He brought some of it on himself, as we all do. But the point is, that in spite of it, this occasion for David becomes a moment of surrender, so that he cinches up the whole understanding of his faith in reference to this moment. In fact, it’s interesting, and I’m sure many of you know this already, the Hebrew word for wilderness is a place you pass through.

That’s what the word literally means, a place you pass through. And we all understand these wildernesses, these desolate, even frightening events through which we pass. I’m discovering; I discovered last week that I was in touch with some emotions in my life I didn’t realize I had. I’ve laughingly told people I like to quote the imprecatory Psalms sometimes.

You know what the imprecatory Psalms are? The Psalms where David says, “Break their teeth, Lord! Break their legs! Open up the earth and swallow them up!” Well, I’ve laughed about that, but I don’t ever remember doing that until last week. I remember sitting in the bathtub several times last week and saying, “Lord, break their teeth, you know.”

And of course, I know God doesn’t hear that kind of prayer, but that’s nonetheless fun for us who need some release at that moment. See, a lot of you are excited about eschatology. Right now, my son, this past week, has been reading books and asking me thousands of questions, which is one of his great gifts in life.

And he has not asked me to put a date on the Lord’s coming yet, but it came very close this week in which he, and of course, we’re all watching the Middle East, and everybody’s pulling out books they hid in their library they haven’t read in 20 years. They’re pulling them out. You know, is this the time? Is this Ezekiel 38 and 39?

I want you to understand eschatology, which means the doctrine of the last things, by the way. I want you to understand that there are two kinds of eschatology. Futuristic eschatology, which is what fascinates most of us. But there is a realized eschatology. And realized eschatology is based on the fact that the character of God is that He is present, alive, and active in His world, and He is right now doing things to maintain His righteousness and judgment.

Not always in our time schedule, but they are happening. And frankly, it is my understanding of realized eschatology that I am most familiar with. That’s what gives me peace in my heart. There is a God who does bring justice in this moment. Not tomorrow, but now. There is a God who has not forsaken us. And that God has a wonderful way of doing things at very strategic moments.

I heard about a professor of a theological seminary who was always in touch with his life. He always had spiritual vitality, and he seemed to just, uh, have found great rest for his soul. His students loved him, and one day one of the students asked him, “How do you do this?” He said, “Well, first of all, I do the things every Christian should do.

I spend time in the Word of God, and I spend time praying, and, but he said, more than that, he said, I find security and peace in myself because, in addition to Bible reading and prayer, I let everyday things speak to me about God. Every day, I allow things to be brought into my spirit about God.”

In fact, he said, for example, if it’s raining, he said, “I just walk in the rain and I throw my head back, and I let the raindrops fall on my face, and I get revelation.” So this student said, “That’s what you have to do. Now I know. You know how stupid students can be. Now I know what to do.” So this student just waited for the next rainfall, and he went out walking in the rain, and he threw his head back, and finally came back to the professor, and he said, “Sir, I did exactly what you said.”

“I went for a long walk in the rain, and I threw my head back, and I let the raindrops fall on my face, and the water ran down my neck, and I didn’t get any revelation at all, except I felt like a fool.” To which the professor said, “Well, how much more revelation than that do you want?”

Crisis reveals something to us about ourselves. It reveals something to us about who we are and what we are. And in this instance, David has gotten a perspective. Of his world, a perspective of himself, a knowledge of himself. And that which would have just been wasted on his foolish fear becomes revelation to him.

David, of course, could do that because David is a man whose heart is set after the things of God. This, the whole reference to Zion in this place is particularly significant because David had paid such a price for his hungering after the things of God, and I guess I need to say to you first, really, the real first thing that divides us in crisis is the kind of people we are.

You want to find someone to blame for your faults? You want to blame somebody for the way you are? Oh, sir, there are thousands of people to blame. And there are thousands of instances. Your mom didn’t raise you well, and your dad dressed you funny, and all these other things that have happened. It’s all someone else’s fault.

But the most incredible thing about David, a man of deep humanity, and deep failure, and deep sin, but he’s a man after God’s heart because he surrenders the process. And when the process comes to his life, the process brings revelation and understanding. And that’s why I think Mount Zion here tells us it’s the twofold reference to Mount Zion is like saying, “Remember the reason this guy could get his record straight is this is a guy who coveted worship.”

“This is someone who coveted the presence of God. This is someone to whom it was more than an incidental thing to be walking in the fullness of God’s Spirit and presence.” But the second thing, of course, is not only what you do in the crisis, but what’s the context of the crisis. David starts this psalm with praise in such a phenomenal way.

In fact, in this psalm, there are five “I will, I will, I will,” and there’s one “I may.” And in addition to that, those who read the Hebrew will discover there are many imperative tense verses, meaning this must take place. Here is this tremendous understanding in this psalm that David says the context of any crisis is that I turn myself over to God.

“I will, in fact, those first verses end with hilarious verses, glad and rejoice and sing, are actually words in the Hebrew which talk about dancing and hilarious praise. It’s in the midst of the crisis, David says, I will not come with the crisis in my heart. I will come first in praise. I will come first with my heart overwhelmed, recalling and retelling who God is and what God has done.”

Amen. Isn’t it strange? Does this ever happen to you? It does to me because I do have this discipline in my life not to begin with prayer but to begin with praise, and I’ve learned that from the time I was a kid. Doesn’t it surprise you sometimes when you’re overwhelmed and you come in the discipline and you start praising that you forget what you were there for?

The problem has become so much less. It’s just not that it goes away; you still have to go face it, but it’s that God has become so great, and the things of God, and the character of God have become so important that the rest of this stuff just seems like absolutely tiddlywinks, and you’re embarrassed to even mention it to Him.

David makes that commitment. Oh, sir, let me tell you, fragrant and aromatic Christians, these beautiful Christians. I like to say broken Christians. Brokenness doesn’t mean to me shattered. Brokenness means people who are fragrant, who have taken conviction and responded honestly and in humility, and they’ve been changed, and there’s a radiance about them.

You can stand up on this platform; it’s so easy to do and spot not only bad and good people but also to spot the responses of people. So, the convictions of God, hardness, rejection, anger, and on the other side, brokenness and fruitfulness and joy that come out of that experiential reality. I’ve often said to you, “I love sailing on this bay, but I don’t like getting, I’m not interested in sailing on this bay with some kid whose dad just gave him a fifty-thousand-dollar yacht.”

More likely, a 300,000 yacht now, 50,000 hardly buys a day sailor in these waters. I like to see that wizened face, the face that tells me this guy’s been through a few hurricanes and tornadoes and he knows what it is. I’m not interested in a snotty-nosed kid, however big the boat is; it’s the experience.

That’s why that Romans 5 passage says, “We joy in pressure, we joy in crisis because we know it produces courage, and courage produces character, and character produces hope.” The world doesn’t need more lip; it needs more heart. It doesn’t need more people talking about Jesus; it needs more character that absolutely radiates Jesus. And the third thing is that out of this crisis, David picked up communication. He learned about God. Now, I’m not going to tell you he first learned these lessons because of the crisis.

That may be true; it’s more than likely true that because of the crisis, he had to recall these characteristics of God. But I remind you that this passage, probably more than any psalm, deals with the character of God. And I want to just underline it for you. You go home and study it yourself, and you’ll understand what I mean.

In verse 1, of course, he said, “I will tell or recall, I will recount.” And then he speaks, first of all, of God’s character. Look at verse 2, “I will sing praise to your name.” And then verse 10, and this is very important, “Those who know your name will put their trust in you.” And if I were you, I’d want to circle that word “know” in verse 10 because it’s the Hebrew word “yadah.”

It’s the Hebrew word that means knowledge of sexual intimacy. Those who are involved in intimate communion with you, knowing your name, will put their trust in you. Do all Christians trust in a storm? No. Do Christians doubt in a storm? Yes. Do some Christians lose their faith, and I’m not talking about backsliding, I mean do they lose the vitality of their faith? Yes. Do they lose their song? Yes. Do they lose their testimony? Yes! Yes. But those… Those who are “yada” with the character of God, those who are in intimate communion with the character and the very basis of God and who He is, they do not lose their faith. They grow in the process. Character and name are the same thing in Hebrew.

It means the essential person you are. And throughout this psalm, for example, first of all, God is personal. I want you to just underline the times when you have a chance with this psalm, how many times it’s a personal reference to God. In fact, what’s going to scare away the enemy? God’s presence. That’s what’s going to take care of the enemy, the presence, the reality.

God’s on the scene. I’m so glad this isn’t the church that tells you that God stopped working when the last apostle died. In fact, some of our dispensational friends are really having trouble these days because they believe in a very active devil, but a God who doesn’t do anything. So they’re trying to do with demons that are running around doing a lot of stuff, and God has just vacated the premises.

I want you to know God is actively involved, and the supernatural and the miraculous happen as a regular event. God is regularly involving Himself in people’s lives. And there are healings and gifts of the Spirit, and the manifest presence of God in so many ways that God wants to make Himself known to you.

One of the beautiful things about speaking in tongues is that it certainly has nothing to do with elitism, and one is not better who speaks in tongues than who does not speak in tongues. That speaking in tongues is not evidence that you are filled with the Spirit. It is evidence that you’ve been baptized in the Spirit.

But you’ll continue to speak in tongues, whether or not you’re filled with the Spirit. How often are we to be filled with the Spirit, anyone? Every day. “Be ye being filled with the Spirit,” under the control of the Spirit. And the evidence of that is what? Character, isn’t it? The Spirit’s in charge. Do you know when the Spirit’s in charge versus when you’re in charge?

Bet your wife does.

He’s a God of personal involvement. It’s His presence that the enemy will learn to fear. He’s a God of righteous judgment. I’d like you to underline how many times in this passage it says, “He will judge righteously. He will judge by truth. He will uphold the right cause. He will maintain justice.” And thirdly, He’s a God who cares.

Look at these phrases. He’s a refuge for the oppressed; he’s a refuge for those in times of trouble. He will not forget. The expectation of the poor will not perish forever. Over and over here is the reference to God’s care for the poor and the needy. There is such an important thing that you and I need to come to grips with about God.

I don’t know how this thing’s going to, uh, all come out. I have very strong feelings about this nation. I think we’re heading for disaster. I don’t think you can kill 15 million babies and not have the judgment of God upon you. And I believe this nation is headed for disaster. And I believe it’s going to happen economically first.

And I think in the economic disasters that come, there are going to be a lot of tests and a lot of temptations. And a lot of the lifestyle you and I are used to is probably going to go by the way. But what is that, does that strike fear in your heart?

Doesn’t strike fear in my heart because I have a belief in the character of God that says I am old, I was young, I am old, I have yet to see the righteous beg for bread. It may mean we’ll be living together more. It may mean instead of two families living in my house, we’ll have four families living in my house.

Oh God, help us. But anyway.

I believe he is a god of provision. He will not turn his back on the righteous. He will defend the cause of the righteous. I’d like you, I just wish you could put these words to your memory and heart because they’re so important. The character of God, the presence of God takes care of the enemies. Okay, the second thing that’s revelation in this passage is about eternity.

You will find David saying twice in this passage, “These people that seem to be so big now are passing. But God is eternal.” I tell you, when you look around at these things being built by the world, I really believe there’s nothing to do with Rick Howard. I am not in building complex. You know this. I don’t, I just can’t seem to get that job done.

I’m not a building preacher, I guess. And I haven’t, I’ll preach from my father’s gravestone. It wouldn’t make one bit of difference to me. I’ve preached in every kind of atmosphere and under every circumstance. And it doesn’t make any difference to me. I’ll do God’s work, and I will continue to do it under whatever circumstance.

But I want to tell you, I go through some of these things the world is building, and I get jealous. And I say in my own spirit, why can’t God have this? Why is this devoted to the God of money? Why is this devoted to the God of materialism? I want you to know there’s coming a day when that stuff will be flat, not one block standing upon a block, and the eternal God’s kingdom will be going on. See, that’s a part of eschatology. The kingdom of God is now, but it’s not yet. Isn’t that right? It is now, but it’s not yet. It has begun, but it isn’t finished.

And we live in that conflict. Thank God. We have to have an understanding of eternity in our spirit. And, of course, there are some wonderful conclusions in this crisis of David’s, the decision for praise we’ve talked about, the confidence in God’s character we’ve talked about. But look at the last two verses, and we’re going to read them together.

This is the place for importunate prayer. You remember Jesus told a story, and He said, um, “If a man comes to his friend in the middle of the night, and he says to his friend, O friend, arise and give me bread, for my friend has come to me in the middle of the night, and I have none to give him.” He said, his friend will not arise and give him because he is his friend, but because of his importunity.

He will arise and give him. I’ll tell you something, friends. I don’t think we’re trying to change God’s mind at this point, but I do believe there’s a place for laying hold of the altar of God. You know, about the most some of us get to this desperate prayer is maybe a few tears on our way in the car, crying out something about a need we have.

But I’m talking about that desperate kind of prayer that lays hold of God and will not let Him go. And the most importunate prayer is not to change God’s mind; it’s to change our hearts, the desperateness of our heart and spirit. Let’s read these words together, verses 19 and 20.

Read them aloud with me.

Arise, O Lord, do not let men prevail. Let the nations be judged in your sight. Put them in fear, O Lord, that the nations may know themselves to be but men. Selah. That’s importunate prayer. O God, I ask you now by your grace, bring this to pass. How many understand that most of us are very noncommittal about most things?

The favorite words of the 90s are “case a la,” “case a la.” If it be, it be. If it comes to pass, fine. If it doesn’t come to pass, fine. We’re kind of a nice, moderate, mean people. That’s where we are. I tell you, I like to meet people of God who lay hold of the altar and to say, “God, I’ve learned about you in this crisis, I’ve learned about my enemies, I’ve fixed my heart on eternity.”

But God, it’s time now for me to say to you, get up. Get up. And let’s see this thing solved according to your grace. A man who knows God, who yadas God, who has intimate communion with God, who knows the character of God. That man walks into the presence of God at some times and says, it’s enough, it’s time.

And heaven and earth begin to move in that importunate prayer, that importunate prayer of a man’s faith. I’d like you to bow your heads with me, please, across the auditorium. The elders are going to take their stations to prepare communion. We have asked this morning that as we take communion, we do so deliberately and in a spirit of heart and openness and, uh, I would pray that some of you would just stay seated in your seats for a period of time. We’re going to have a special song during this time, we’re going to sing a hymn during this time.

I’d ask you then to just come out one by one, family by family, preference. If you are single, perhaps you could find two or three other single people to come with you to kneel and receive communion. I have asked our elders this morning and those elders who are with us in the prayer time when we get our hearts ready for this day.

I encourage them to believe that this was to be a morning of prophecy and of specific words to individuals. So we are going to take our time in this moment of communion. It’s better if you don’t all stand in aisles waiting. It’s better if you sit at your seat until you see such a time as there is an openness and then perhaps move into the two or three persons.

I’m going to ask always that you come down the center aisle to receive communion. And that you go away from the communion down the side aisles. That’s a very simple rule. So that as you come down the center aisle, there’ll be someone there to help you to see where there’s an availability. And friends will be there.

Those of you who have not yet received, maybe as others leave, you can just move towards the front. And, uh, I’ll ask that as you leave the sanctuary, don’t make it a place of conversation, please. Just for this morning. Keep the conversation in the, in the foyer or keep it outside the same way in the side section here since it’s open to this area.

There may be others who yet have needs for prayer as well as communion. The elders are here for that reason as well. And then in just a few minutes, we’ll be making the change that has to do with the wedding, uh, for this afternoon. This is a multi-purpose day. Praise the Lord. Let’s bow our hearts before Him.

Father, we thank you that you are the rock and tower. Your name is a tower, and the righteous flee into it and are safe. And we thank you this morning that as we’ve come to this moment of both sharing from your word and then these elements of the blood and body of our Lord Jesus Christ, that we are strengthened in worship and we are strengthened in your provision for us.

May we go from this service renewed, ready to serve you with all the fervency of our spirit. And when we come together again this evening at six o’clock, may our worship and praise be exalting to you. For we walk in your grace and we walk in your power. May now your benediction be upon us and may your countenance be upon these friends in Jesus’ name.

Amen. God bless you. Again, continue to come if you have yet to receive communion, we want to minister to you. Praise the Lord. Thank you, Jesus.