Well, before we start, I'd like to go up in prayer, okay? So join me in prayer, please. Dear wonderful Father, glorious Lord, oh Father, we just want to thank you that we can learn about you, Father. Yes, Lord. Thank you that we were able to wake up today, Lord. Thank you for the measure of health that we have. Thank you that we can be here, Lord. Of course, we can choose to be anywhere, but Lord, as your children, we want to keep you the author and perfecter of our faith always in our sights, Lord. And anytime that we can congregate together and just learn about you, that is awesome. That is a privilege. And thank you for that privilege that you've given to us in this country, Lord. We know that there are brothers and sisters in different parts of the world where to meet together is basically, they're endangering their lives, Father. But thank you, Lord, that we can do so here freely. Thank you, Lord, for all the provisions that you have made. Thank you, Lord, for our church. Thank you for our brethren. Thank you for our congregation, Lord. Yes, Lord, we thank you for our pastor today who's going to be preaching, Pastor Freddie. Lord, prepare his heart. in his mind, Lord, and I know you've been working on him this whole entire week, as well as all of us who are going to be here today to listen to that sermon, Lord. And those who don't know you, Father, may they be touched. May they hear your calling, Lord, if it is your will, so that today will be their day of salvation, Father. Yes, Father, everything that we do, we do it for your glory, and we thank you, Lord. We thank you for forgiving us. Thank you for that great provision, the person of Jesus Christ. Yes, Father. We thank you and we thank you for empowering us through your word, through your Holy Spirit. In the name of Jesus Christ, we pray. Amen. Okay. Well, hopefully you guys had your coffee and you're ready because we're going to, I'm going to go through a quick recap. So it's going to be like taking a drink from a fire hose. Okay. All right. Okay. So here we are building on the foundation. That's our text. The next steps for Christian growth. And, okay. And of course, now we're on chapter three, the person of Jesus Christ, right? That's where we were last week. We discussed this a little bit. So if anyone who wants to answer the question, what question? Well, the question that Pontius Pilate unwittingly asked, right? He says, then what shall I do with Jesus who's called Christ? Well, before we can answer that, we got to know and understand who Jesus is. All right, then of course, we ran through John MacArthur, a great quote that he had. And I'll read it again, because Pastor Bob wasn't here, and so now he's here. And I know he's going to ask me thousands of questions. So it says, if you want to know what God's like, look at Christ. He'll tell you what God is like. If God were a man, we would expect him to be sinless. Jesus was. If God were a man, we would expect him to speak the greatest words ever spoken. He did. If God were a man, we would expect him to exert a profound influence on human personality like no other being that ever lived, and he did. If God were a man, we would expect that he would do miracles with ease, and he did. If God were a man, we would expect him to love, and he did, because he was God, and God cannot be known other than through Jesus Christ. All right, and that's what we're here for. Okay, so we said, all right, so what can we expect to learn about the person of Christ? in this lesson, right? So we're going to see what God's Word says. God's Word, of course, when we read it, is always talking to us. So we're going to explore the God who became man, and then we're going to go into the incarnation, which is basically the deity and humanity and the one person of Christ. Then we're going to look at three inadequate views. Actually, we started to do that last week, but then we were ran out of time, put it that way. And then, of course, that's the rest of the outline. I was hoping that we can cover some today, and it looks like some next week, and maybe even the following. The solution to those inadequate views, which is basically the Chalcedonian definition of AD 451. And I put in parentheses there, do you realize that was 1,570 years ago? Okay, and then we're going to demand who is God, and then examine the Christ who is Savior, and then the King who comes to rule, and then, of course, application. How and what to apply from what we will learn. All right, so we have the memory verses, which is John 1, 1, right? Okay, then the beginning was the Word, and the Word was with God. Word was with God, and the Word was God. And then we have John 1.14, which says, And the Word became flesh and dwelt among us. And we have seen His glory, glory as of the only Son from the Father, full of grace and truth. Okay. And then the introduction from our book, which is found on page one of six, all right, tells us, Jesus Christ came into the world in human flesh. By coming into the world as a man, he voluntarily set aside the independent use of his divine attributes and took on the form of man. I deliberately read that slowly. All right, because we're going to discuss that in the future about the canonic theory and how whether or not we should believe that, the canonic theory. Okay, he was fully human, a man in every respect, except without sin. All right, and of course, we went through the definition of the term incarnation from the Nelson's New Illustrated Bible Dictionary, which is basically a theological term for the coming of God's Son, the second person of the Trinity, into the world as a human being. Of course, the term is not in the Bible itself, right? But it's based on clear references in the New Testament to Jesus as a person. And then we looked at three sample texts. There we have Romans 8.3. It says, by sending his own son in the likeness of sinful flesh. Ephesians 2.15 and the NIV version, by abolishing in his flesh the law. And then in the NAS version, Colossians 1.22, yet he has now reconciled you in his fleshly body. So the point is he came in the flesh. Okay, then, of course, we explored Exodus 33, 20. It says, no person can see God and live, right? And then 1 Timothy 6, 16 says, God dwells in an inapproachable light. So how are we going to learn about this God? So the question we pose, well, can we therefore only know God from a distance? Of course, the answer is no, right? Jesus' Godhood or Jesus' Godhood in his manhood is the key to our intimate knowledge of God. And I said, why? Well, again, we went through scripture references, right? Matthew 1.23, because God has come near in the person of Jesus. In John 1.14 and 18, we learn God has taken on the form in which he can be seen, experienced, and understood by us as human beings. And in 2 Corinthians 4.14, Jesus reveals God to us perfectly, since in his human life, he is the image of God. All right, and Philippians 2.6 tells us that before he was born, he was in the form of God. And then Philippians 2.7 tells us that he emptied himself, took the form of a servant, and was born in the likeness of men. All right. Now, of course, Jesus participated fully. Of course, again, this is a recap. So that's why I'm going fast. So we should all know we covered this last week. Jesus participated fully in all that it means to live a human life. Hey, good morning. Come on in. I'm glad you're here because at the end, we have like tons of scriptures we all got to look up. So the more people we have, the merrier. So he lived as a human, fully human being, and that's what we saw in Luke 2, 40 and 52. He grew, became strong, increased in wisdom and stature and favor with God and men. In Mark 48, he slept. In Luke 4, 2, we read that he felt hunger. In John 4, 6, he experienced weariness. And then in John 11, 35, the longest verse in the Bible, he wept. And in Luke 24, 39, his body was flesh and bones just like ours. And that's what happened after the resurrection. He said, hey, touch my flesh. Here I am, flesh, bones of bones. OK. So if Jesus was just a great man, would there be any significance in drawing attention to his bodily existence? No. Right? And why? Well, because. Colossians 2.9 tells us, in him, Jesus, the whole fullness of deity, dwells bodily. Now, if you're talking that a man is God, now we're talking, now we wanna know, oh, okay, wait a minute, this is a big difference now. If it was just a man, okay, but no, he's the God man. And then here's a quote that I took from, I think the Bible dictionary says, the marvelous thing is that in Jesus, God himself began to live a fully human life. The capacity of Jesus to reveal God to us and to bring salvation depends upon him being fully God and fully man at the same time. And we're gonna beat that phrase to death in this lesson, all right? It's fully God, fully man at the same time, okay. the deity and humanity in the one person of Christ. Okay, so we learned that the biblical teaching about the full deity and full humanity of Christ was so extensive that both have been believed from the earliest times in the history of the church. Okay, but There's always a but. But a precise understanding of how full deity and full humanity could be combined together in one person was formulated only gradually in the church and did not reach the final form until the Chalcedonian definition in 451 A.D. And then before that point, there were several inadequate views of the person of Christ, and they were proposed and then rejected. And in one view, Arianism held that Jesus was not divine and was rejected at the Council of Nicaea in A.D. 325. And then I digress a little bit and mention that Jehovah's Witnesses are Arianist. But yet, they'll say they're not. But then again, it doesn't surprise us because they establish their theology on a false presumption anyway. So, not surprising that they contradict themselves. Okay, so the three inadequate views of the person of Christ that were eventually rejected as heretical were, well, anybody have any questions before I go on? Okay, all right, all right, and there were Polynarianism, Nestorianism and Monophysitism or Eudikeanism. All right. And then we saw this first view, Apollinarianism, right? And it was by Apollinarius, Bishop of Laodicea, about AD 361. He taught that the one person of Christ had a human body, but not a human mind or spirit. And that the mind and spirit of Christ were from the divine nature of the Son of God. So basically the human body was a shell, divine nature came in and gave it a mind, divine mind, and a divine soul. Okay, that doesn't work. Okay, so that's what that figure represents. Okay, the human body, and the divine body being in it. Okay, and so it was rejected by the leaders of the church at that time who realized, right, it was not just our human body that needed salvation and needed to be represented by Christ and his redemptive work, but our human minds and spirits or souls. So that's why I wouldn't, that couldn't work. That definition couldn't work. So it was rejected by several councils from the Council of Alexandria in AD 362 to the Council of Constantinople in AD 381. Now, of course, the Chalcedonian definition wasn't until 451 AD, and the Chalcedonian definition actually points his gun, so to speak, at Nestorianism and also Monophysitism. And we'll see that when we explore that. So Hebrews 2.17, we learn that Christ had to be fully and truly man if he was to save us. Okay, then here's the other Nestorianism. It's the doctrine that there were two separate persons in Christ, a human person and a divine person. Okay, so the teaching is distinct from what the biblical view is that sees Jesus as one person. And in his diagram, as you see it there, you have a human person, divine person in Christ, which can't happen. And then I told you about the movie, The Man with Two Brains. So anyway. Nestorianism, okay. He was a popular preacher at Antioch. From AD 428 was Bishop of Constantinople. And an interesting Nestorius, Nestorius' incarnate person was a single person. Not two, as his critics thought. But he could not convince others that it was so. So consequently, he has gone down in history as a great heretic. Although what he actually believed was reaffirmed at Councildom. So he took one for the team. All right, okay, so why reject it? Well, we don't have anywhere in scripture as an indication that the human nature of Christ, for example, is an independent person deciding to do something contrary to the divine nature. All right, we just don't see that in scripture. Okay, nowhere do we have an indication of the human and divine natures talking to each other or struggling within Christ or any such thing. Okay, that would be awkward. Instead, we have a consistent picture of a single person acting in wholeness and unity, and Jesus always speaks as I, not as we, though he can refer to himself and a father together as we. And that's what we saw in John 14, 23, where he says, Jesus answered and said to him, if anyone loves me, he will keep my word, and my father will love him, and we will come to him and make our home with him. Okay. All right. The Bible always speaks of Jesus as he, not as they. The Bible itself does not say Jesus' human nature did this and divine nature did that. It doesn't talk about it that way. It says that, you know, it doesn't treat him like two separate persons, but always talks about what the person of Christ did. Okay. Therefore, the church continued to insist that Jesus was one person, although possessing both a human nature and a divine nature. All right. So monophysitism, the view that Christ had only one nature, only Greek, monos, one, and physis, nature, monophysitism. The advocate of this view in the early church was Eutychus, and he lived from 378 to 454. He was a leader of a monastery at Constantinople. He taught the opposite area from Nestorianism. He denied that the human nature and divine nature in Christ remained fully human and fully divine. He taught that the human nature of Christ was taken up and absorbed into the divine nature so that both natures were changed somewhat and a third kind of nature resulted. All right, and that's what we see there in that diagram, right? And the analogy was a drop of ink in a glass of water. Now that you mix it, well, it's not totally ink and it's not totally water. It's a mixture. It's a combination, right? So that's what Eutychus thought, that Jesus was a mixture of divine and human elements in which both were somewhat modified to form one new nature. Okay, his view can be represented as shown in that figure. All right, by this doctrine, Christ was neither truly God nor truly man, so it's another definition that didn't work for us. It's like, that doesn't do anybody any good, okay? If that was so, Jesus could not truly represent us as a man, nor could he be true God and be able to earn our salvation. Okay, now the Chalcedonian definition, the solution to the inadequate views of the person of Christ. Okay, so to solve the problems raised by the controversies over the persons of Christ, a large church council was convened in the city of Chalcedon, near Constantinople, which is modern Istanbul, from October 8th to November 1st, AD 451. So two days and 1,570 years ago, they convened. And I believe, if I remember correctly, it was 318 that convened, but only 150 actually came up with the definition. Am I right, Troy? OK, there goes my lifeline. All right. All right. OK. The resultant statement is called the Chalcedonian definition. And it guarded against Apollinarianism, Nestorianism, and Udygianism. OK. So. It has been taken as a standard, the orthodox definition of the biblical teaching on the person of Christ since that day by Catholic, Protestant, and orthodox branches of Christianity alike. Exceptions, there's always exceptions, right? Three localized groups of ancient churches rejected the Chalcedonian definition and still endorse monophysitism to this day. They are the Ethiopian Orthodox Church, the Coptic Orthodox Church in Egypt, and the Syrian Jacobite Church. OK, there'll be a quiz about that later. All right, the Chalcedonian definition statement is on the following slides. OK, I know I've been saying a lot. I want us to read it, or at least let me read it. But keep your eyes glued on the screen. And there are some words that are highlighted or italicized. And the only reason why I say that is maybe you might want to get up on the edge of your chair, or hopefully you had enough coffee. It's because this is really important, right? I mean, imagine 1,570 years ago, and we still have this definition that we go by. And it's really important that we stick by this definition. And we'll get into that later. OK, so here we go. Here it is. Remember, like I said, this is one sentence. All right. We then... I know, right? Yeah, yeah, yeah, okay. We then, following the Holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood, truly God and truly man, of a reasonable or rational soul and body, consubstantial or coessential with the Father according to the Godhead and consubstantial with us according to the manhood. and all things like unto us without sin, begotten before all ages of the Father according to the Godhead, and in these latter days for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the manhood, one and the same Christ, Son, Lord, only begotten, to be acknowledged in two natures, inconfusably, unchangeably, indivisibly, inseparably, the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved and concurring in one person and one subsistence, not parted or divided into two persons, but one and the same son and only begotten God, the word, the Lord Jesus Christ, as the prophets from the beginning have declared concerning him, and the Lord Jesus Christ himself has taught us, and the creed of the holy fathers has been handed down to us. That's one sentence. Okay, so now let's break it apart. All right, we'll break it down. Okay, so what did it do? Of course it guarded against Apollinarianism, Nestorianism, Eudekeianism, as follows. Okay, against the view of Apollinaris that Christ did not have a human mind or soul, we have the statement that he was, quote, truly man of a reasonable soul and body, consubstantial with us according to the manhood and all things like unto us. And there the word consubstantial means having the same nature or substance. We're good? Everybody got it? There's a quiz. All right. Against the view of Nestorianism that Christ was two persons united in one body, we have the words indivisibly, inseparably, concurring in one person and one substance, not parted or divided into two persons. We're good? Okay, against the view of monophysitism, that Christ had only one nature and that his human nature was lost in the union with the divine nature, we have the words, to be acknowledged in two natures, inconfusably, unchangeably, the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved. All right, so there we go. Against the view of monophysitism, the human and divine natures would not confuse or change when Christ became man, but the human nature remained a truly human nature and the divine nature remained a truly divine nature. So that's what the figure to the right shows. that the eternal Son of God took to himself a truly human nature and that Christ's divine and human natures remain distinct and retain their own properties, yet they are eternally and inseparably united together in one person. All right. Okay. So what did it teach? It taught that Christ definitely has two natures, a human nature, divine nature, vera homo, vera deus, truly human and truly God, that's Latin. Hopefully I pronounced it right. It taught that his divine nature is exactly the same as that of the Father, consubstantial with the Father according to the Godhead. It maintained that the human nature is exactly like our human nature, yet without sin, consubstantial with us according to the manhood and all things like unto us without sin. It affirmed that in the person of Christ, the human nature retains its distinctive characteristics and divine nature retains its distinctive characteristics. And there's the quote, right? The distinction of nature is being by no means taken away by the union, but rather the property of each nature being preserved. It affirmed that whether we can understand it or not, these two natures are united together in one person. But wait, we need to belabor the point. There's more. All right, so it put forth four negatives, confessing that Christ is truly human and truly God, and that these two natures are perfectly united without mixture, without confusion, without separation, without division. So without mixture and without confusion, that was directed at the monophysite heresy that states the two natures of divine and human are not blended so as to render a deified human nature or a humanized divine nature. Right? So the human nature is always human, divine nature is always divine. Okay. And here they have an example. For instance, the divine mind did not lose its omniscience in the incarnation. The divine mind knew everything, even though the human mind did not. Okay. So the second two negatives, without separation or division, were aimed at Nestorianism. Okay, they affirm that the two natures of Christ are indivisibly and perfectly united within one person of Christ, such that there are not two persons, human and divine, but one divine human person, the God-man. All right. Okay. All right, just one thing for, wait a minute. This fifth point here, It says, for instance, God did not lay aside any of his divine attributes. The divine nature of Christ is eternal, infinite, immutable, omniscient, and omnipotent. The human nature also retains the attributes of humanity. It is finite and restricted by space and time. Now, there was something known as the kenosis theory. Okay, and that theory held that Christ gave up some of his divine attributes while he was on earth as a man. Basically, it denies the full deity of Christ. All right, so the word kenosis is taken from the Greek verb kenou, which generally means to empty, and is translated emptied himself in Philippians 2.7. And that was on page 550 and 551 of this one little tiny book. Grudem's systematic theology. Okay. So, when the Chalcedonian definition says that the two natures of Christ occur together in one person and one subsistence, the Greek word translated as subsistence is the word hypostasis, being, that's what it means. Hence, the union of Christ's human and divine natures in one person is sometimes called a hypostatic union. That phrase simply means the union of Christ's human and divine natures as one being. And finally, Okay, after this lengthy discussion, I'm glad you guys are still awake, let's not lose sight of what is actually taught in scripture. It is by far the most amazing miracle in the entire Bible, far more amazing than the resurrection and more amazing even than the creation of the universe. The fact that the infinite, omnipotent, eternal son of God could become man and join himself to a human nature forever so that infinite God became one person with finite man will remain for eternity the most profound miracle and the most profound mystery in all the universe. Okay, so why was Jesus's full humanity necessary? Great, I'm glad you asked. So we can look at seven reasons, okay? That's what we're gonna, we're gonna hopefully cover seven reasons in 28 minutes. It says we can look at seven reasons why Jesus had to be fully human if he was going to be the Messiah and earn our salvation. All right, so I need everybody to prime up their Bibles and get ready, because here we go. All right, it's gonna come at you. All right, reason number one. Jesus had to be a man in order to be our representative and obey in our place. Okay, Jesus obeyed for us where Adam had failed and disobeyed. Okay, so Sister Shorty, can you please look up Genesis 2, 15 through chapter three, verse seven, and Daniel. Yeah, all that. I told you to get ready. See, I gave you a break. See, you didn't have to do anything all this time, but now you're going to work. No? That is so long? Ah, yes. It's the Word of God. He's going to speak to us now. You should be excited about this. Luke 4, 1 through 13. You can do it. What? No. This is not Burger King. I'm going to throw something. I'm looking for something. Okay. Oh, there you go. All right. So you got that? All right. Meanwhile, while they're looking up that. Okay. Miriam. with the wife, my wonderful wife. Can you look up Romans 5, 18 through 19? Yeah, I knew that was gonna happen, yeah, yeah, yeah. And Natalie, can you please look up 1 Corinthians chapter 15? But I'm gonna give you two of them. I'm gonna give you 1545 as well as 1547. And once we have it all, just let me know that you have it so we can all listen. All right, listen to the word of God. Okay, so Genesis 2.15 to 3.7. Hit it! All right, thank you. All right, so what happened there? Basically, Adam failed, right? Didn't obey. Okay, so Brother Daniel, do it! Thank you. Pinnacle. That's right, so Jesus obeyed for us where Adam had failed and disobeyed, right? So there we have victory in Jesus. So, Paul's discussion of Jesus and Adam. So there we see the parallel between Adam and Christ. So, any questions? Good. Oh, who? Where? Oh, yes. Hi, Troy, how you doing? My brother. Hmm. All right. No, thank you. All right. Okay. Moving right along. All right. Reason number two of seven. If Jesus had not been a man, he could not have died in our place and paid the penalty that was due to us. He had to be a substitute sacrifice for us. Okay. So for the Osborne, yes. Hebrews two 14 through 17, please. Amen, amen, right? So he defeated the works of Satan, our enemy. Awesome. Okay, number three of seven. We needed a mediator who could represent us to God and who could represent God to us. So, Pastor Bob, can you please read 1 Timothy 2.5? Amen, amen. At our men's study group on Tuesdays, going through the foundations, we went through the offices of Jesus and to the offices that, well, there's three, you know, king, prophet, and priest, but here we see him, right, for sure prophet and for sure priest. And then in our class we learned that the prophet, he speaks for God, like God is behind him and he's the spokesperson for God and he's speaking to the people. And then the priest, he's facing God and he's speaking for the people to God. And that's what basically Jesus did. He was both a prophet and a priest in that. A verse. Anybody have anything else? No? Okay. All right. Number four of seven. Jesus had to be a man in order to fulfill God's original purpose that man rule over his creation. So man did not fulfill that purpose. So he instead fell into sin. So Astrid, can you please read Hebrews 2.8? It says 2.8? Oh yeah, 2.8 up there, the first one. But keep your finger there so you can do 2.9 as well. Later, okay. Amen, amen. So what was the original purpose? Chastity, can you look up Genesis 1, 26 and 27? Amen, amen. Sometimes I think, wow, weren't we supposed to be over cockroaches? But anyway. Okay, so. Right, that was the original purpose, it was supposed to rule over the earth, but once they sinned, they gave that up. But Jesus restored that for us. So Jesus as a man obeyed God, and thereby has the right to rule over creation as a man and fulfill God's original purpose. Astrid, you've read Hebrews 2.9 as well, right? Okay, so Matthew 28.18. Francesca. Can you please look up 2818 and then, John? No, always forget their names. Nathaniel. Yes. Okay, can you please look up Ephesians 122? All right. Nana, Revelation 321, please. Okay. Once we have it all ready, then we can start reading. So 2818. That's right, all authority on heaven and earth has been given to him. Ephesians 122. Amen. All things under this be Revelation 3.21. Amen. Conquered and sat on the throne. Positions of authority. Okay. Number five of seven. We got nine scriptures here. So we have how many people? Okay. Okay. So Jesus had to become a man like us in order to live as our example and pattern in life. Okay. So Troy, can you please look at 1 John 2.6? And also, might as well take 1 John 3, 2, and 3 while you're there. Okay. Taj, can you do 2 Corinthians 3, 18? Okay. Chastity, can you do Romans 8, 29? All right. Pastor Bob, 1 Peter 2, 21? Okay. Denny, Hebrews 12, 2? Did I give you one, Natalie? Ah, okay. Well, Philippians 3.10, please. All right. Okay. Osborne, Acts 7.60. Okay. And Daniel, 1 Peter 3.17-18. So he had to become a man like us in order to live as our example and pattern in life. So, Troy, you ready? Amen. Okay. 2 Corinthians 3.18. Amen. Being transformed. Okay, Romans 8, 29. 1 Peter 2, 21. Amen. Okay. Hebrews 12, 2. Philippians 3, 10. Okay, and 1 Peter 3, 17 and 18. Amen. Okay, so anybody have any comments about all those wonderful scriptures that we just read? Right, he was the example and now a pattern in life. Okay. Moving right along. Oh, yes. Amen. That's right. That's right. The prosperity gospel. That's right. If this is your best life now, wow. Okay. Yeah, that's pretty sad, right? Okay. Absolutely. Amen. It was the Apostle Paul who told us, right? All those who want to live God in lives will be persecuted. Yes, now. Amen, amen, amen. Okay, so reason number six of seven. Oh, did I see a hand? Yes, Troy. Amen, amen. Thank you for that insight. okay so number six of seven jesus had to be raised as a man in order to be the first born from the dead as the pattern for the bodies that we will later have all right so george how you doing all right can you look up colossians 1 18 please victor can you read from over there All right. Okay. 1 Corinthians 15, 23 and 42 to 44 and 49. 1 Corinthians 15, 23. Okay. Then 42 through 44 and then 49. Yeah. Okay. Colossians 1, 18. Yes. Amen. Any comments or thoughts about that? You guys are great students. Okay. Right there please. Amen. What a great hope, huh? No more suffering. Wow. Okay. Reason seven of seven. Jesus can sympathize more fully with us in our experiences because he had lived as a man. All right. And I think we went through Hebrews 2.18, but we're going to do it again. And let's see who's going. Pastor Freddy, how you doing? All right. Can you do both of those? Hebrews 2.18 and Hebrews 4.15 through 16, please. 15 and 16. Amen. Amen. Okay. Oh, somebody has something? Oh, okay. So did Jesus give up his human nature after his death and resurrection? The answer's up there. Nope. All right. But we're going to stop here because we don't have enough time to go through all these wonderful verses and see what God has to tell us. And I bet you all of you are going, So come, come next week, invite your friends, invite your families, all that good stuff. Tell them to bring their Bibles, all that good stuff. Okay? All right. So, anybody would like to close us in prayer? Amen. Amen. Well, we are dismissed.