Jeremiah chapter 30, and it says in verse 1, the word that came to Jeremiah from the Lord saying, Thus speaketh the Lord God of Israel, saying, Write all the words that I have spoken unto thee in the book. For lo, the days come, say the Lord, that I will bring again the captivity of my people Israel and Judah, say the Lord, and I will cause them to return to the land that I gave to the fathers, and they shall possess it. Let's pray. Lord, we thank you again this morning as we gather and we ask that you would bless thy word this morning, Lord, and be also with Christopher as he teaches the younger children, Lord, that you would bless their also. And Lord, we look to you and thank you for your mercies and your goodness, your blessings upon us, Lord. So we ask all this in your blessed and holy name. Amen. Again, we passed out an outline to you this morning for Jeremiah, and it covers four chapters, from chapters 30, 31, 32, and 33. And when you look at these chapters, we have often said, as we go through Jeremiah, another gloom and doom sermon by Jeremiah. And it just seems there's been gloom and doom, glim and tomb. And finally, we've gone to the point that now it's going to be consolation and comfort in these next four chapters, as the Lord is going to bestow upon them that good news that he will bring them back to their land after their captivity. And so finally, after all the gloom and doom, there is good news to give the people that expectation, that hope. Especially, we've seen before that where they were going through much suffering and affliction, viciously attacked by the Babylonians, and Jerusalem is about to be sieged, and Nebuchadnezzar almost destroyed that first temple, oddly destroyed that first temple when you really think about it. And so, but now all of a sudden, our great God is going to encourage the people. These are known as the consolation sermon Jeremiah or the consolation chapters that were full of big and great comfort. In chapter 30, the outline we see there in verses 1 to 24, we see the comfort that God is going to speak to the people, encourage them, give them those promises. Then in chapter 31, 1 through 40, the aspect of the covenant, because that's the whole essence of Jeremiah 31, of course, we love that passage in verse 3 also, and what it says there. But then toward the end, God makes that new covenant with the people to encourage them, to instruct them, and to remind them of who He is. And then in chapter 32, we see Jeremiah being confined in prison, as he's put in prison by his own king. And then in chapter 33, the consolation, where most of the chapter is form from Jeremiah's prayer to his God. And anyway, very interesting things that are set forth in Jeremiah 30 through 33. Now, one of the, I want to say problems, one of the issues that surmises is, is there any eschatological aspect or implication set forth in these chapters, I would have to say yes, to a degree. But again, I would say that just about any commentary that you pick up, 90% of it, no doubt, is dispensational premialism. And they assert so many things, and they are just so forward to say, this verse means this, and this verse means that, and they just apply it to a certain area. And it cannot mean anything else but that. OK? Appreciate their zeal, but I think I'm more zealous for the gospel of the Lord Jesus Christ than in eschatology, though I do love my eschatology, and I have no problem in the decisions that I take. But I do find it strange when I see some get more zealous. I mean, you visit some of these churches, and the term of fellowship is your eschatology. And sat in some churches, the term of fellowship is your ecclesiology. No, my dear brethren. The essence of a fellowship should be around the Lord Jesus Christ. If you name the name of Christ, I don't care what your eschatology is, what your ecclesiology is. If you name the name of Christ, you're my brother, and we can fellowship. So I just want to preface a few things like that. Because there are some things that we're going to read that are going to be hard to be understood. I won't deny that. But I've rested myself and tried to, even in my own heart, to have the Lord to open mine eyes, to show me, to cause me to see things that I've not seen before, not to come with that preconceived idea. Well, this is what it means, regardless, without allowing the Spirit of the God to teach me. Okay? And that's how most of the commentaries are written. As I said, about 80 to 90% of them are pre- or dispensational pre-meal. application. Let me just make a statement since I already opened up the can of worms. I didn't want to go that route but I felt that I had to at least introduce it from that perspective so you can understand because there are some things that I have to say is it future or is it now. Is it applied to the captivity or is it applied to the second coming of Christ and things like that okay. But again I don't have a problem with premialism from the perspective when it is historical premialism. And years ago, I did a study that went tonight. I went through all the points. I went through dispensational premial. I went through historic premial. I went to the post-meal position. I went to the omniposition, which I espoused. And I did a little bit with preterism, which I don't espouse that. But nonetheless, but I don't have a problem with historic premialism. The big issue is dispensational premialism. They force a lot of the Old Testament to the New and it doesn't make a difference what the New Testament light says and that's the way it is. And they hide under the veneer that it is literal and you cannot change it in any way or whatever. Well, I do believe in the literal interpretation of the Word of God. But nonetheless, you know, But what's most important to me is soteriology, the doctrine of salvation. That to me means more to me than anything else. Because if I'm off on my eschatology and if I'm off on my ecclesiology, it's not going to affect where I'm going to spend eternity. But if I'm off on my soteriology, I better examine myself. Sociobiology has to do with the doctrine of salvation and what we believe in the Lord Jesus Christ and all those things. So I hope at least you appreciate that from the very perspective that I don't make it a point of fellowship over a certain eschatological position or ecclesiastical position. I've had preachers preach from this pulpit that were dispensational pre-mill. I've had historic pre-mills. I've even had post-mill. They even had a couple of pederasts. And I don't make it an issue. Okay? Even pastors in ecclesiology that I might have differences over the church, I let them preach. Okay? Because what's more important to me is that doctrine of salvation. And so I want you to understand that. So when I make some references and things like that. I'm not trying to be mean-spirited or ugly. It's just that I basically disagree with some aspects of what some people teach. And as always, if you have any questions, feel free to ask me. I'll be more than happy to talk to you about that. I love to study eschatology. I enjoy it. I enjoy reading and studying it. It's more like a And I say this carefully, I don't know if that sounds bad enough, but it's more like a hobby with me. I just enjoy it, and I love it, and I enjoy reading through Revelation and Daniel and chapters like that, and it just blesses my heart, and I am so blessed knowing that at least one day Jesus Christ is coming back, and that's my hope. And I think in all of these different eschatological positions that people take, we could just all agree on this aspect, Jesus Christ is coming back. And guess what? In every single one of those positions, you can always find a loophole or something. Because all of them, at some point, there's some questions and issues. I've told you before, when I look at eschatology and soteriology, dealing with the aspect of the kingdom of God, because they both deal with the kingdom of God, at some point, I still haven't found that application. I'm still looking. I hope I find it before I die. But when I get to heaven, I know what it's going to be. But I'm hoping to find that before I go to glory. But amen. But I hope you appreciate my words regarding that. And that, again, I don't make it a big issue, again, unless another person does. And to me, it's like I'm not going to argue and debate things that somebody so adamant and won't even listen or even consider certain things. Okay. And I was a staunch dispensation of free meals for many years. So I understand that position very clearly. But my problem was I studied it from the perspective of books. But when it came to the scriptures, I started to see something different. And then I realized, wait a minute. You say this says that, but that's not what the word of God is saying. You're making an implication that this verse and this verse belongs into some tribulation period or some future millennial kingdom. I said, but that's not what it's saying. That's your input. And it'd be better if you phrase it, this is what I think it means, and I believe it should be this. But when you're so staunch about it, it's like, wait a minute, something's wrong. Something terribly wrong. And that was one of the reasons I, for many years, would say that I had no clue what I was, and I called myself a pan mill. You know? You know what a pan mill is, right? He just believes that at the end, everything's going to pan out. And that's it. So anyway, here we go. Jeremiah 30 again. He writes to encourage the people, to give them some essence of comfort, And again, it says, the word that came to Jeremiah from the Lord, saying, thus speaketh the Lord God of Israel, saying, write all the word that I have spoken unto thee in a book. For lo, the days come, say the Lord, that I will bring again the captivity of my people, Israel and Judah, say the Lord, and I will cause them to return to the land that I gave to their fathers, and they shall possess it. When in verses 1 to 3, under the first point, comfort we have the precept of God and that is where God's precept, the aspect that the Word of God came to Jeremiah and we've seen that throughout the whole book of Jeremiah. Constantly God speaking to Jeremiah and the Word of God came to me. The Word that came to me. Now there is a verse and go to chapter 31. In chapter 31 and verse 26 it says Upon this I awaked, and beheld, and my sleep was sweet unto me." In other words, God had given Jeremiah a dream and had shown him some things. Now, where the beginning of that is, I'm not sure. Many believe it starts here at chapter 30, verse 1. And it could be. I'm not saying that it's not. But I look at chapter 30 as the past 29 chapters that God spoke to Jeremiah. This is what he told him. Whether it was the meaning of a dream, it could be. And I understand that. But I'm just sharing with you, I don't know if I fully agree with that. But I can't not tell you exactly when the dream began that God gave all this to him in his sleep. So I'll leave it at that. But the comfort that is given here is seen in verse 3. He says, For lo, the days come, saith the Lord, that I will bring again the captivity of my people, Israel and Judah, saith the Lord, and I will cause them to return to the land that I gave to their fathers, and they will possess it. What's so interesting here is the fact that who has been taken into captivity? Judah. The northern 10 tribes had already been taken into captivity, I believe in 722 AD, or I said that wrong. Anyway, you know what I mean, BC, 722 BC. And by the Assyrians, for the same reason, because of their idolatry, of their rebellion, because of the breaking of the covenant of God. And so the Assyrians took them to captivity in AD, in BC, 722, OK? And you would have thought that the southern, that was the northern 10 tribes, you would have thought the southern two tribes of Judah would have learned. But no, as we saw in prior verses in German, like their sister. And so I find it interesting that a prophecy is made here regarding both Israel and Judah being brought back to the land. Now, the question is asked, or maybe I should say the question that I ask, When is this to take place? Is this something future that is still supposed to happen before Christ comes, that Israel will have their land, which they already have, and they went back in 1948? Is it referring to that? Is it referring right before Christ comes, and then afterwards, 8,000-year reign is set forth Israel and Judah come together. I don't know if I agree with that, but that is how most commentaries take this verse 3 to mean. I take this to mean that this is what's going to happen when the Medes and the Persians overtake the Babylonians and King Cyrus gives the decree to allow the is for the Jews to go back and rebuild the temple. And we know that we have preached to the book of Haggai. And Haggai was what a post-exilic prophet. That means he came after the exile. And the Lord blessed Haggai. And we know we went through some words in Ephra where King Cyrus gave the decree that they would go back and rebuild the temple. And they did. And God fulfilled that. And so I would say, I would lead to the, what does this mean? I take this to mean that at the end of what? Of the 70 years. Remember, we take you back to chapter 29. What does it say? That in 70 years, what was going to happen? They were going to come back to the land. So they were going to be in captivity. That was the good news. So they're going to be there for 70 years, and then they're going to be returned back to their own land. built the temple and God was going to bless tremendously. And so, and they did possess it. Whether it has any future or a double fold interpretation of something yet future, I'll let that, I'll let that for you to decide. You be your own interpreter. You, you, you, you study the word of God and ask God to show you what you can teach you what it means. I take it literally for it to mean that after those 70 years that they were going to go back to the land. And then in chapter 49, we have the promise of God that says, and these are the words that the Lord spake concerning Israel and concerning Judah. And again, you notice he's making emphases or references, I should say, to both Israel and Judah. But again, this is not the first time he's done this, okay? He had done it earlier in the first 29 chapters too. But these are the words that the Lord spake concerning Israel and concerning Judah. For thus said the Lord, we have heard a voice of trembling, of fear, and not of peace. As he now and see whether a man does travail with child. Wherefore do I see every man with his hands and his loins as a woman in travail, and all faces are turned into paleness. Alas for that great day, so that none is like it. It is even the time of Jacob's trouble, but he shall be saved out of it. For it shall come to pass in that day that the Lord of hosts that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him. But they shall serve the Lord their God, and David their king, whom I will raise up unto them." And so, no doubt here's a precious promise by God. Through his whole book, there is no doubt comfort. consolation. Because if we have read there in verse 1 to 3, there is going to be a day of restoration where they're going to be restored back to the land. And then there's going to be a day of that terrifying judgment, what they call the time of Jacob's trouble. And then after that, in verses 8 to 11, it's going to be a time of salvation. Okay? And I believe the application of Verse 9 is none other than the Lord Jesus Christ. And then in verses 12 to 17, there will be a time, a day of healing, which I believe includes both spiritually and physically. And then a day of great blessing in verses 18 to 20. And a day where the Lord will lead them and bless them. And I love verse 22 because this is, again, covenantal language. And you shall be my people, and I will be your God. What a glorious blessing. And then concludes in verses 23 and 24 with the aspect of urgent warning, not only to them, but I believe perhaps even to all generations. So again, in 722 BC, Israel is taken to captivity. 605 BC, the first attack upon Jerusalem with Judah. And then it was in 597 BC that the second attack came from Nebuchadnezzar until finally in 586 BC when everything, everybody was taken into captivity to Babylon to begin the 70 years of awful captivity in Babylon. And you can't help but think that Can you imagine if San Antonio was surrounded by walls, like a castle? OK? And people are coming. They're going to attack us. I mean, there's no. You know, I find it interesting. Remember when the hurricane hit Houston this past summer? It was a major catastrophe, what happened in Houston, okay? And you feel bad for those people and everything went through, but it affected us a little bit here. How many of you remember how hard it was to find gas? How many of you went to H-E-B to buy some water and you're going, who took all the water? The hurricane didn't hit San Antonio. Everything was great for us. How did we have no water? We lack water and gas and like, and that was just a hurricane that hit Houston and how it affected even San Antonio. And so can you imagine now, San Antonio surrounded by a wall and here comes the enemy. Well, I can assure you, I don't care if you go to Walmart, HEB or any other grocery store, what's going to happen? Everything is going to be empty. First come, first serve. Okay? So what's going to happen is going to lead to starvation. The method of a famine. There's no food. And now you have perhaps people killing people to steal. and to take to keep their own families alive. And so you can see those who were friends now they're fighting because they want food, they want water, and you're not maybe sharing with them because you're down to the very end and you got to save it for your family. I mean, you think about these things and it's go, wow, it's fearful. Well, that's what happened in Jerusalem. And they didn't have anything we have in our day. They didn't have cars. They didn't have electronics. They didn't have phone calls. You can call people. They didn't have Facebook. Well, no doubt it was a time of great fear. And you think, at the same time, Wives are losing their husbands. Parents are losing their sons in battle, fighting. And the city is being besieged by the enemy. This is what you have here. Even in the midst of this, God gave them some hope, some consolation, some comfort. We must remember, God had warned and warned and warned and warned until he finally, his long suffering, said no more. And he chastises them because he says, you have broken my covenant. You, and I don't want to repeat everything in the first 29 chapters, but you need to understand that. And so even in the midst of awful judgment, God at least gives them hope. consolation for the future. But in the midst of it, it was harsh and terrible. And that's why it says there, verse 5, for thus saith the Lord, we have heard a voice, a trembling of fear, not of peace. They're being barraged. They're being besieged. And notice, this is more like a rhetorical question. It says, asking now and see whether does a man travel with child? Well, we know that's not true. A man cannot travel with child because a man can't have children. A man cannot have children. But he's asking the question from the aspect of when you see a woman giving birth, that fear, that anxiety, that perhaps being panicked, that pain, And so that's the idea, perhaps, even of men that were under such pain and horrific fear, trembling, in such a manner that even to question that, you know, as he now see whether a man doth travail with child. Wherefore do I see every man with his hand in his loins? They're so tired. And then, a woman in travail. And all faces turned into paleness. The look of fear, the look of pain. But then, after reminding them of everything that was going to come upon them, as Nebuchadnezzar was going to utterly overthrow Jerusalem. Go read the end of 2 Kings and 2 Chronicles, and you can read the story of what happened and how everything was taken into captivity, even the things that were in the temple. OK? But then in verse 7, there is a very interesting statement. And I love the way it begins, it says, alas, for that day is great, so that none is like it. It is even the time of Jacob's trouble, and he shall be saved out of it. What does that mean? Well, maybe I need for you to tell me what that means. 90% of the commentaries, they'll take this verse and they say, well, this is the tribulation period, the time of Jacob's trouble. This is what it's speaking about, the tribulation period. I'm like, OK, that sounds good. But what does the tribulation period have to do with these people being besieged at the very present moment and being attacked? How is that going to help them? But again, I'm not saying that there's not any type of, eschatological implications here. OK, there could be. But I take a position, I don't think this is teaching some future seven year tribulation period. If, and this is a big if, and I were to apply it future, then I would have to apply it of that would happen in 70 AD. Okay? When it is, I don't know. But we know it's talking about a particular day, an awful day. When it is, the day when Christ returns, it's going to be an awful day. Good for the people of God. but those that remain. Read the Book of Revelation. Things that would transpire, you know, and the awful, severe judgments, the seven trumpets when they sound, and things like that. So, for that day it's great. So there is none like it, even the time of Jacob's trouble. But he shall be saved out of it. In 70 AD, Titus sends his son. And they warned the Jews to give up opportunity to leave, and they would not. It was an awful time. Horrific time. And you don't have to again agree with my assessment of this, but In Hebrews chapter 8, and interesting it's after reference is made about the New Covenant which is seen in Jeremiah 31, and Paul explains what is the New Covenant in Hebrews 10 and in Hebrews chapter 8. Okay? And we'll see that in a few weeks. And it says in verse 13, in that he said, a new covenant, Hebrews 8 verse 13, and he said, a new covenant he that had made the first old, now that which decayed and waxed old is ready to vanish away. Now, we all know that even in the time of Christ. When he died, all those earthquakes, what significant thing happened in the temple? That most holy place, it was torn in twain. But what I find so interesting is that it was not torn like this, which would have been consistent with an earthquake. But it was torn like this, from top to bottom. Which I interpret that, that the ethic of that concept of Jewish economy was done with, that people were no longer to go into the Holy of Holies. Remember, the priest would go there how often? Once a year for the atonement of the people. But now he who is the God of that Holy of Holy has come. And so no longer we go to a temple, a tabernacle, We come to the true temple, the true tabernacle of Jesus Christ and Him. So in that aspect that economy, old economy has ended in the aspect of the Old Testament. And this is why we have a new covenant in Christ Jesus. You have the Old Testament. And you have the New Testament. And they go hand in hand, my dear ones. We don't separate them because the Gospel was preached in the Old Testament. As it says there in the book of Galatians very clearly. OK? But dispensation premiums would tell you it was not preached in the Old Testament. But they can argue all you want, but the Word of God stands true. I take Hebrews 8.13 to mean, because Hebrews was written in the late A.D. 60s. And I'm sure they could see something was brewing, something was coming up. And therefore now that which decayed and waxed old is ready to vanish away, which is that temple was going to be utterly destroyed and done away with. And this is why this decision premiere believed in the future. They have to rebuild the temple and rebuild all these things. And I don't see any of that in the scriptures that teach that. They're just adding to that. And I know they run to the last seven, eight chapters of Ezekiel, but I don't think that's exactly what Ezekiel is talking about. And again, you don't have to agree with me. You go read it. You study it up. That's why when it comes to eschatology, I always tell you we can agree to disagree. So if I'm put in a position, what I think what the time of Jacob's trouble is, and if I have to put it forward, I would have to point it at 70 AD, because it was an awful time. I'm running out of time. Even if you read there in Matthew 24, it speaks about what, to remember what the abomination of desolation of Daniel. You read that in Daniel chapter 9 of what Christ makes reference to the abomination of desolation there in Matthew 24, which I believe some of the things that Christ said there did apply to what happened in 70 AD. And there's no way you can escape that. And it's a part of Matthew 24 is applied eschatologically to the future on the second coming of the Lord Jesus Christ. But again, it says in verse 8, For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from up thy neck, and will burst thy bonds. Strangers shall no more serve themselves of him. Now, there's another interpretation of that day. when you apply verse 8 to verse 7, could it be, and some older commentaries, not the newer ones, older commentaries, believe that this is the time when the Babylonians were overthrown by the Medes and the Persians. OK? Because there's a sense that in that day, people of Judah and Israel were delivered and given the ability to go back after the 70-year captivity. But then Jeremiah throws another curve. So I hope you understand the difficulty of this. You say that, oh, it just means this, this, and this. You go study it. Could have easily just given you the interpretation what they give and apply it all future and that would have been easy my dear ones But I want to make sure I know what it's saying Okay, but then when you throw in verse 9 But they shall serve the Lord their God and David their King whom I will raise up unto them And if I put all of them together, seven, eight, and nine, there's a sense, again, that I would have to go future, 70 AD, only because we know that after this captivity in 586 BC, never a man, never a man said, never a man set as king over Judah or Israel ever again. There was no other king. And therefore, all I can come up with and think that when it speaks of David here and other passages in Ezekiel that speak of but they shall serve the Lord their God, and David their king, whom I will raise up unto them, that this is the Lord Jesus Christ." Because it's not raising up David from the dead and then set him as king. In the pre-meal, they said that's what's going to happen in a thousand-year reign. I'm thinking, well, you just shot your whole idea of what happened in the millennium because I thought Jesus Christ was going to rule from Jerusalem. Now you're saying it's David? So that's not so confusing, but nonetheless. Now, Jeremiah 23. Okay? And I want you to see what it says. Okay? Jeremiah 23, verse 5. Behold the days come Say the Lord that I will raise unto David a righteous branch and a king shall reign and prosper and Shall execute judgment and justice in the earth in his days Judah shall be saved and Israel shall dwell safely and this it's his name whereby he shall be called the Lord of righteousness and you notice there that he includes both who Judah and Israel and Which is no doubt speaking of who? Of the Lord Jesus Christ. That He's going to bring them all together and they can serve their true King, the Lord Jesus Christ, in the grace of salvation. As a matter of fact, in Luke chapter 1, Oh, I lost it. There it is, yeah. Luke chapter 1, verse 31. Luke 1, 31. And behold, thou shalt conceive in thy womb, and bring forth a son, and he shall call his name Jesus. He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him What? The throne of his father David, and he shall reign over the house of Jacob forever. And of his kingdom, there shall be no end. No, the kingdom is not made of a thousand years. It is forever and ever. In his kingdom, there shall be no end. And what was the promise? Quickly, and I need you in here. Time has really escaped me. And if you want to ask me questions afterwards, because I've said a lot of things and covered a lot of things, and if I confused you, I apologize. That was not my intention, but you could see how much I was struggling to deal with these passages. But quickly, in Luke 1, at verse 72, it says, beginning of Christ. But note what it says there, verse 71 also. Beginning of 72, there's a lot here. Go up to verse 67, I'm sorry. John the Baptist's father. And his father Zacharias was filled with the Holy Ghost. Prophets are saying, blessed be the Lord God of Israel for he has visited and redeemed his people. And it raised up a horn of salvation for us where? In the house of his servant David. And he spake by the mouth of his Holy Prophet, which has been since the world began, that we should be saved from our enemy and from the hand of all that hate us. to perform the mercy promised to our father to remember his holy covenant the oath which he swore to our father Abraham that he would grant unto us that we being delivered out of the hand of our enemy might serve him without fear and I believe the enemies here it could be I know the Roman Empire but there's an implication I believe we can say that our chief enemy is sin remember it says enemies plural deliver us from the hand of our enemies, that we might serve him in holiness and righteousness before him all the days of our life. And that child shall be called the prophet of the highest, and thou shalt go before the face of the Lord to prepare his way, to give knowledge of salvation unto his people by the remission of their sins, through the tender mercy of our God, by the day spring from on high had visited us to give light unto them that sit in darkness, in the shadow of death, and to guide our feet in the way of peace." And so, if I have to interpret it, the ethnic future, the raising up of David there in verse 9, no doubt it is none other than the Lord Jesus Christ as he sits king and he rules and he reigns over his people. And this is why I love the passage there in Ephesians that he makes it so clear At what? He tore down the petition that was between Jews and Gentiles and he made the twain one. Together coming to serve the true living God under what? One King. One Lord. Okay? Not a plan for the Israel, not a plan for the Gentile, not a plan for this, a perfect no. One. That both shall become one. that Jews and Gentiles would serve together in the Church of the Living God. And so again, this is how I would interpret that. If I am forced to apply it eschatologically in the future, I would apply it from this perspective. But again, there is a lot there. And we must bring this to a close. Blessed Lord and Heavenly Father, we thank you again. And Lord, this study only teaches us that we must be students of your word, to study thy word, to learn these things, Lord. Not so much the writings of men, the books, though those things are good, Lord, and we need them and we use them. And I think it's complete foolishness for a man to get rid of all their books. No, that's not what we're saying, Lord. But we must always come to the chief book, the book of books, your word, the Bible, to teach us, to show us, and let us be a people of having that teachable spirit that you can teach us those things that perhaps are dark and hard to be understood. But your word, as we study it, scripture through scripture, Lord, you can teach us these things. And so, God, we entrust all these things into your hand. For thy namesake, we ask. Amen.