Psalm 119, starting at verse 73. Here again, God's word. Thy hands have made me and fashioned me. Give me understanding that I may learn thy commandments. They that fear thee will be glad when they see me, because I hope in thy word. I know, O Lord, that thy judgments are right, and that thou, in faithfulness, hast afflicted me. Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. Let thy tender mercies come unto me, that I may live, for thy law is my delight. Let the proud be ashamed, for they dealt perversely with me without a cause. But I will meditate in thy precepts. Let those that fear thee turn unto me, And those that have known thy testimonies, let my heart be sound in thy stances, that I be not ashamed. Amen. When a Christian approaches the Word of God, I think often we face one temptation perhaps more than any other. And that is that this Word seems to be very far removed from our own experience. We have a tendency, I believe, and it's a spiritual problem really, to think that our case is entirely unique, and the Word of God then can't actually speak to us. And when we come to a psalm like Psalm 119, I think that temptation is especially real. Just a cursory reading of this psalm gives us the impression that this is a man who can wax eloquently and long about his love, his deep affection for the Word of God. That can seem rather aloof to us. in the here and the now. If we read just a little bit closer, we might even get the image of a man who's on a journey, who loves the Word of God. Remember, he describes himself as a nomad. He's a pilgrim. And he's a pilgrim, of course, who loves the Scriptures. And I think that image can be helpful, but I think we need to be very careful as well. As we think about the Word of God, especially our text even this evening, we need to be mindful that the Scriptures show us the kind of man that we have before us. There's a certain look that this particular pilgrim has that we shouldn't forget. This man is a man who loves the Word of God, but he's also a weathered man. We've found in these past 10 weeks that this man is no stranger to affliction. He knows affliction, internal and external. And so if we're looking at this man, if you will, we're seeing a man who is scarred. We're seeing a man who has genuinely gone through all kinds of turmoil as he's made this journey. And he's not just facing external problems. This is a man who is tempted. This is a man who, spiritually speaking, goes through periods of deadness, spiritual apathy. This is a man who is tempted, who's afflicted, who's persecuted, despised by men. This is a man who, even though he holds to the Word of God, he knows real sorrow. And He goes through afflictions, friend, that I really believe are common to us. Spiritual afflictions, temporal afflictions, all of them. And so what we have before us in Psalm 119 is a very real picture. God has given us this picture under His own Spirit that we might be instructed. And He's also given it that we might understand that He is a God who actually intends to deal with each of His people through His Word. There is no case among God's people where you cannot find the Word of God applying itself. And in Psalm 119, I think we have special ways in which the Word of God lends itself to the aid of His own. I want us to see then that this man who is tempest-tossed, this man who is afflicted, this man who is tempted, is also a man who is often at the throne of grace. All of Psalm 119 is a prayer. From the very first to the last, the man is on holy pilgrimage, but throughout, the man is in communion with his God. We are not his companion, as the readers. No one else is his companion. He goes over and over again to his God. And in our particular section this evening, you have a prayer once again, as he's speaking with that one who sticks closer to him than a friend. Closer to him than even a brother. The prayer is structured after really just a couple of assertions that he makes. Verses 73 down to 75. And then these prayers, verses 76 and following, are really one. There's one single request that the psalmist continues to harp upon. And that's this request for mercy. Psalm 76, I pray thee, thy merciful kindness be for my comfort. Verse 77, thy tender mercies come unto me. The psalmist is praying for mercy, and the question of course is, what is mercy? What is the kind of thing the psalmist is referring to here? Though they're closely associated, we need to make a distinction between grace and mercy. We often use those terms interchangeably, and occasionally they can be, but there is a distinction. The theologians remind us that grace relates to man primarily as he is a sinner. Mercy relates to man particularly as he's in misery or as he's in quite literally a wretched condition. We're talking about a man then who's experiencing continued affliction. He is in a miserable condition, a miserable place. And so he's going back to God and asking specifically for deliverance of that sort. Now, I say that because, friend, I want you to recognize that what we have here is a prayer for things that are not present realities to the psalmist. That's critical. The psalmist is asking for things, he's imploring at the throne of grace for things that he currently does not yet enjoy. These things, in other words, if I can belabor the point, are things that are still future to him. Now, it's critical as we think about the requests that he makes. I want us to notice that the man is praying that the Lord would deliver him from these difficulties, but he prays for them in such a way as to have God's glory always before him. We'll see that further, but I want us to see that really this particular part of Psalm 119 can be characterized, and this is our theme, that the Christian prays for God's mercy, for God's sake. The Christian seeks God's mercy, prays for God's mercy, for God's sake. I will consider that under three headings this evening. The first being the ground of this prayer. The second being the objection or the possible objection that could be brought to it. And finally, the several components that this prayer has. So first of all, I want us to look at the ground. The Christian is imploring God for mercy, but what's the basis for his request? You have that in the very first verse. Thy hands have made me and fashioned me. Our pilgrim is very much conscious that he's a creature. But I want you to recognize, friend, that this creature understands that because he has a creator, he has obligations. You see that first verse, verse 73, is really set up as an argument. Because, really you could say, because you have made me, then give me understanding that I may learn thy commandments. This theme shows up again in verse 77. Thy tender mercies come unto me that I may live. Now, to what end is he supposed to live? Well, why is he intending to live? Why does he want to live longer? Notice the argument. For thy law is my delight. You see, what the psalmist is saying is, he not only looks at himself as a creature, but even by virtue of his being a creature, he also looks to God as being his sovereign Lord. He owes God obedience. God, he prays, would teach him, give him understanding of that which he would do. Why? Because as God's creature, he ought to be obedient to the One who has made him. And then he asks, in verse 77, for that sustaining grace. He longs that God might give him life, but to what end? What's the ground for this request? Because the man loves, that is, he has an intention to keep the Law of God. You see, friend, the psalmist sees both his being created and also his being sustained as integrally tied to his own obligation to God, to be obedient to Him. There's an interesting story that I think hopefully illustrates this. There were two bishops going down to the Council of Constance some time ago. And as they were making their way down in a carriage, they had heard a man weeping in the fields. And so these two bishops call for their driver to stop the carriage and they go out and they see why this particular farmer is weeping. The man is looking at a toad and he's weeping profusely. And finally, the bishops ask him why. And they find out that his heart melted with the consideration that God had not made him such a loathsome and deformed creature as this toad was. The idea being that at the end of the day, he saw himself absolutely indebted to God for giving him a reasonable soul, for making him what he was. What he saw was exactly what our psalmist sees. He sees that because God has made him, because God is his creator, he has certain obligations to him. He has certain things that he ought to be doing. And friend, I want you to notice at the very beginning, this shows us something about our psalmist, doesn't it? The psalmist is a man who meditates. He meditates on himself and upon all creation around him, and that meditation leads to certain very practical applications. He says, if I draw a breath, really, it's only from God, and if it's only from God, it should only be then used for God. This is, of course, the Westminster Shorter Catechism, question and answer one. Why is it that man was created? Why does he have breath to this day that he might live as God's faithful servant? That's why man is created. That's why he draws breath. And the psalmist here recognizes that. Every breath, so to speak, preaches to him, I have one to whom I am indebted. Every mercy that he receives preaches to him his obligation to God. That's our pilgrim. He can take even the most mundane of things, the things that we so quickly look over. And He says, these things show me my place and also my duty before God. This also, of course, leads us to the idea that the man implores for God's mercy for a very particular reason. He sees that he is created and therefore he argues with God in a holy way that God would give him understanding to be obedient. If God has created him, he ought to be an obedient man. But then he asks for God to sustain his life. That's verse 77. What's the argument, the ground, if you will, for that request? As we've already said, the ground is that this man endeavors to keep the law of God. You see, friend, whenever man asks for sustained life, when he asks for mercy, but he doesn't intend to be obedient, friend, all that he's doing, all that he is doing, well, he's sabre rattling. That's all that he's doing before God. He's asking for God for more breath, just so that he might breathe out blasphemy. He's asking for more life, just so that he can continue on in his rebellion. If a man is not committed in repentance, if he's not committed to God, that way he might be obedient. When he asks for mercy, he's like that country asking for another country for arms, just so that they might go to war with him. That really, friend, is how the sinner asks for mercy, but not so our psalmist. The psalmist says he longs that God would show him grace, longs that God would give him longevity, but to what end? That he might continue on in obedience. You see, friend, even under affliction, even as he's under duress, the psalmist longs for deliverance for God's sake. He longs for deliverance just that he might continue to be faithful and to become more faithful in his calling. These are not selfish requests. These are not desires just so that the psalmist can do his own thing. He knows who he is. He knows he's a creature. And he knows that he receives breath from God. These things are things that make him all the more debtors to God's free love and grace. And so he must be obedient. That's how he sees himself. He sees himself as a creature who is obligated to his Creator. and that every breath that he receives ought to be expended in his Creator's service. That is our psalmist. And that really is the ground of his request here. He prays for mercy, just that he might be more faithful in service to his God. When we're walking with a psalmist, you might anticipate something of an objection. We've been with our psalmist now for several weeks, and over and over again, the theme of affliction has come up. Again and again, the psalmist tells us that he is a man who knows real sorrow, within and without. And the objection that one might have, after the psalmist has said, as he did just previously, in the previous part, that God has done well with his servant, that God has made it so that creation is filled with his mercy. The man who's walking with this particular psalmist might object to this point and say, don't you remember what you've experienced? Don't you remember how the princes conspired together against you and really sought to reproach you and ultimately to persecute you to the death? What about those internal afflictions? How do you see the goodness of God there? You could look then at the verse that we have in verse 76 as really being a reply to that. You can look at it in two ways. Either anticipating that kind of objection or really just solidifying that which the psalmist has already said. Verse 75, I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me. The psalmist doesn't see any objection here to the goodness of God whatsoever. In all that he's suffered, in all that he's undergone, the psalmist turns around and says, all that I've received from God is faithfulness. Friend, I want you to think about how profound that is. This man, as he's gone through this wilderness journey, after he's undergone so much trial, says at the end of the day, all that I have received is just tokens of God's faithful love. Even my afflictions bear the stamp of divine love. That is not friend. That's not the view of the unbeliever, is it? The unbeliever, the unregenerate man, he looks at his affliction and he says, these things are unfair. These things that come to me, these things that take things away from me, it's unjust. And so they revile God. And of course you have example after example of that. Not just in history, but even today. That's not our psalmist. You see, the psalmist has been convinced that everything that God has taken from him were just those very things that God had given to him. In other words, he wasn't entitled to anything. And he knows as well, and this is the exercise of faith, he knows that even in the taking away of those things, he has experienced the goodness of God. Friend, I want you to recognize that what our psalmist is showing us here is not a coping mechanism. You know, he's not really this kind of Pollyanna type of individual where we just focus on the good and ignore the bad. That's not what the psalmist does. He does something far more challenging. He looks into the darkness of his affliction. He looks into the pain. And he says, even there, I see a faithful God and His hand. Even there, He is at work for my good. And friend, that's really the difference between coping and healing in affliction. You see, coping is saying, well, I'll just get on with it and try to ignore it. Healing is saying, no, I even discern goodness, the goodness of God, even through the difficulty. Friend, that really is the answer to any objection that one might make against the Christian, isn't it? The heart of the Christian might rise up and say, you're suffering things that you really shouldn't be suffering. You're going through things that you really don't deserve to. The proper response is, I'm entitled to nothing. Nothing in this life. All that I have is just grace. And at the end of the day, even in my sufferings, I only receive grace. We've read it several times now, but remember the quote from Robert Brooks. The Christian, as he looks at affliction, he is supposed to see that even those crosses, even those crosses issue out of redeeming love. Even those crosses were purchased by Christ, just as all of the graces and all of the mercies were. Even those afflictions come to them as blood bought, purchased. And so friend, that's how our psalmist sees this. He sees that even the mercy of God can take a form of affliction. And it is still faithfulness that he enjoys. I want us to see then the components of his request. The ground is, Lord you have created me, and you've given me life, so let these things continue that I might be obedient. The objection that was raised or could have been raised was, are you really sure that God has really demonstrated His goodness to you? The answer is yes, even in affliction He has. But then what are the mercies that He's really requesting? That's our third heading this evening. There are really three parts to it. I want you to notice in verse 78, He prays that the Lord would bring the proud to shame. And he is the reason, for they have dealt perversely with me without cause." What you find here is the psalmist is asking for a kind of vindication. But he uses a word that probably we have one view of, but really in the original language it's something somewhat different. He says, let the proud be ashamed. Ashamed. Sometimes I think we read that word and we have a tendency to think, well let them be confounded. Whatever they're planning, let it be that it doesn't come to pass. But really the idea of shame here, especially as you see it mentioned again in verse 80, is the idea that the man, his guilt, will be exposed. The psalmist is really praying that the hypocrite will be exposed for what he really is. He's praying that these men who have conspired against him, as we've already seen, casting lies at him and trying to degrade and devalue his name, these men who are reproaching him without cause, the psalmist is praying, Lord, show the world their guiltiness. Demonstrate to the world that they're nothing but hypocrites. But what's striking to me is, in verse 80, you do come back to that theme. He says here, Let my heart be sound in thy statutes that I be not ashamed. It's the very same word and it's the very same concept. There's a sense in which the psalmist sees that even he himself could be brought to shame. We'll pick that back up when we actually come to verse 80 in just a few minutes. But be mindful that what the psalmist is asking for is God's mercy Really, to make it very evident that those who are opposing Him unjustly would be shown to be what they are. And that brings us then to that next request. He prays that the proud would be ashamed. But as you come down to verse 79, He says, Let those that fear Thee turn unto Me. Now, strikingly, this is not the first time you come across those who fear God. You again remember verse 74, They that fear Thee will be glad when they see Me. The psalmist, in other words, is looking at the people of God now. He's looking at the people of God and he earnestly is desiring their joy. Remember, verse 74, they will be glad when they see me. And then he earnestly desires their fellowship. Again, verse 79, that they will turn to him. The psalmist, in other words, is looking for the good of God's people and he's looking for fellowship or communion with them. Now, friend, I want you to see that there's a striking part here that I think we could quickly overlook. And that's that all of these things are in the future tense. He's praying that they would be glad when they see Him. That they would turn to Him. And of course the implication is very simple. They weren't presently. The psalmist was going through a time that is so frequent in the experience of God's people where even the fellowship that should obtain between the children of God is lacking. And so he prays that God would be merciful. Mark that. He counts that a mercy of God if the people of God enjoy fellowship one with the other. He prays that God would be merciful and turn that communion, turn that fellowship again. That's a striking thing, friend, for a couple of reasons. One that shows us just how much our pilgrim values the people of God. Our pilgrim is not an isolated man. He's not an island to himself. He loves. Even under affliction, he longs for the joy of God's people. Even friend if they are aloof from Him. That ought to strike us. This man's love for the church of God is not contingent upon what they do for Him. This man loves the people of God for God's sake. And even if he receives no good from them, he longs for their good, for their well-being. But that leads also to the psalmist longing for their enjoyment, the enjoyment of their fellowship. What's striking is the psalmist doesn't say, let them, well, let them become more godly, more pious, and then I'll turn to them. He doesn't say, let them have their issues worked out, and then I'll go to them. He says, strikingly, he brings it back to himself, he says, let them that fear thee turn unto me. The idea is not that he's standing aloof from the people of God because of some imperfection in them. That's not it at all. The psalmist very humbly says that it's only the mercy of God if the people of God look to him. If the people of God enjoy fellowship with him. He counts himself, in other words, friend, just as the apostle calls us to. He counts others, esteems others better than himself in the church of God. And so, friend, he counts it God's mercy. if these things occur to him. But that leads us finally to that thing that he requests at the end. He prays here for soundness of heart, or for affection. Let my heart be sound in thy statutes, that I be not ashamed. Now, you remember in the very first verse that we were considering this evening, verse 73, that he prayed for understanding. These two things need to be held together. The psalmist is praying first of all for understanding. He's praying that God will grant him wisdom to be obedient. Why? Because he's a creature. And if he's a creature, he ought to be obedient. If God has given him life, it's only natural that he would live faithfully. But he needs wisdom to do that. But he doesn't just need wisdom. That's the beauty of this last verse. He goes to God and says, I also need soundness of heart. My heart needs to be properly oriented as well. My mind and my heart are under your control. It only is your mercy if they're oriented correctly. Friend, I want you to notice that the psalmist here has absolutely no conviction that he's able to fix himself. His mind must be corrected by God's mercy. His heart must be corrected by God's mercy. This is a man who is utterly dependent. I know that we've said this time and again. But friend, this is a man who knows how dependent he is upon the grace of God. He doesn't trust in himself, even his own heart. Well, how different is that from the world, friend? The world says, follow your heart. The psalmist says, I'm praying for it to be changed. There's a drastic difference between those two things. And what you see here then, friend, is that the psalmist craves for understanding. He craves for soundness of heart. To what end? That I might not be ashamed. That I might not be really a hypocrite and exposed to be so. That I might really, from the heart, be obedient. Friend, everything that he's asked for here is oriented to this single theme. The psalmist wants to be a man faithful in service to his God. That's why he requests longevity. That's why he requests that the people of God would turn to him. That the cause of God would be exalted. That's why he requests that the proud would be ashamed. That sin would be called out for what it is. And that the righteous would actually be exalted. Those are the reasons why the psalmist prays for mercy. It's not a selfish thing at all. What this shows us then is that our pilgrim is a man who genuinely, above all things, longs for the exaltation of his God. Even under affliction, even going through a trail of tears, the reason why he craves deliverance is just that God would be exalted on the earth. Friend, that is the cry of the regenerate. Sometimes it's lost, sometimes it's clouded. But friend, it is always, it is always the glory of God. It is to back the requests of God's people, even when it comes to mercy. As we close here, just a few points of application then. First of all, for information. I want you to notice that our psalmist, again, is a man who is given to meditation. He sees himself as a creature, and that leads him immediately to think about his own obligations to God. He sees that his every breath must come from God, and then that means that he can only request it, he can only request it if he really is committed to a life of repentance, or he's going to use, expend the energy that God gives him for God's sake. He meditates, in other words, on all of these things that are so mundane. Everything becomes a sermon to him, in one sense. Even his breath, his meals, all of those things are really roped in service that his soul might really recognize its indebtedness to free grace and its obligation to God. Friend, all of our lives, Christian meditation is so critical. And it may be that the Lord grants us such ability, such grace to take hold of these things for that end. But we also see here that God's people gravitate toward one another. It's actually in the indicative here. He's indicating something. He's not commanding something in verse 74. He's saying that this is what will happen. They that fear thee will be glad when they see me. That's indicative. That's a statement of facts, not a command. Those, says the psalmist, those who see me hoping in you, will. As a point of fact, they will be glad then when they see me. And friend, why can he make such a statement? Well, it's because the Spirit of God and the people of God really does work. He really is at work in inclining the hearts of his people one toward another. And really, that's the basis for the request toward the end of the section. Why is it that the psalmist longs for the people of God to turn to him? Why does he long for their fellowship? Because he himself has been given the same Spirit. He is in union with the Lord Jesus Christ and then so united to all of those who are in Christ. Friend, that's a statement of fact. The people of God will gravitate toward one another as their faith is exercised, as Christ is formed in them. But it also leads us to recognize, friend, that fellowship in the church is a singular mercy. Remember the context. The man here is praying for God to alleviate affliction. And he counts affliction then, those things that would separate him from God's people. And so he counts mercy, that which would bring them back together. Friend, when we think about church membership, when we think about coming into the congregation of God's people, do we see that as a singular mercy of God? I think too often we see that as a very mundane thing, a small thing. But it's not. Friend, what you ought to see, what the psalmist would see, as the people of God turn to one another, is God's hand of mercy. It's God working. And so, friend, if you're coming into church membership this evening, remember that. This, tonight, is an Ebenezer. Hitherto, God has helped you. God has, in His grace and in His mercy, shown upon you. Just in the way that the psalmist is praying for. Being brought into the people of God in a special way. My friend, for those of you who have been members for some time, think about what it means to be counted among God's people. Is that still a mercy to you tonight? Do you count that as a singular mercy? I think we complicate that, don't we? We have a tendency to do this. Well, it would be a mercy if so and so was a bit more sanctified. It would be a mercy if such and such an affliction was not in the church. You can continue on the list yourself. But remember where our psalmist is at. He's longing for these things as the people of God, at least for this time, stand aloof from Him. There's an unconditional sense here that we're supposed to understand. Just being brought in to the people of God is a mercy. He sees it as nothing less than God Himself working graciously in his life. And that's not That's not because the people of God are perfect. But there is also, of course, words of consolation or comfort that we're supposed to derive from this. I want you to notice, first of all, that the psalmist recognizes who afflicts him. We thought about that last Lord's Day evening. He traces all of his affliction back to God. You have afflicted me, says the psalmist, but in faithfulness. That's a hard thing to do, friend. But it's even harder. It's even harder to say, God is the one who is afflicting me. And then to turn around to that very same God and then ask for mercy. We need to get the image straight here. We're not looking at a man who's beaten almost to the point of becoming unconscious. Looking at the man who's beating him senseless and saying, have mercy. You see, in that case, the man who's being beaten has no reason to think that the man will be merciful. That our psalmist actually expects mercy, even from the One whom he says has afflicted him. And friend, that's the cry of faith. The faith cries out and says, even though He slays me, says Job, yet will I trust Him. Even though Providence seems to be so against me, yet I will look to His promises. This is why Thomas Watson says, Providence is our diary, not our Bible. And the psalmist, the pilgrim here knows that. He knows that his God is a God who is gracious. And even though he afflicts him, he can expect mercy from him. And so, friend, it's a lie if you think that the people of God are more merciful than God Himself. You see, friend, the people of God, at least for this time, stand aloof from the pilgrim. And yet the psalmist knows that he has free access to the throne of grace. Yet the psalmist knows that he can still call upon God. God is always the most merciful, always the most forgiving. And friend, don't let the devil, don't let your flesh tell you otherwise. The psalmist knows where mercy and forgiveness is to be found. I also want you to see here that there is, of course, a word of examination that we're to take on board. The question is, of course, can we say from the heart that we really believe that God has done all things well with us? Can we really say upon meditation from the heart that we really believe that all that we receive from God is His tokens of faithfulness and goodness? Can we really say that? And I suppose the second question to that is linked. It's the idea, well, do you believe that you're entitled to anything? In other words, do you believe it's an injustice if God were to take every temple good from you this evening? Would it be an injustice on God's part do we really believe Would it be an injustice on God's part if He took away from you health, family, friendship, temporal good, spiritual comfort? Would we feel that we were wronged? I think, quite frankly, friend, that's one of the greatest challenges that we could set before the contemporary church, isn't it? We have a sense of entitlement to those things that the psalmist simply doesn't. Even in affliction, he says, you have only been good. You've only been faithful, not unjust in any way. But finally, friend, the exhortation, as we close, is simple. It is, of course, to meditate on that which you do receive. The psalmist receives, of course, life from a creator. And that leads him to see that he's obliged to the one who's made him. He receives breath from God, and he asks for continued breath, but to what end? He might obey. These things, these things he meditates on, these things he makes use of spiritually. In fact, we have to. How often is it the case that we go about our day, we wake up, and we just carry on. It's a striking thing, isn't it? This is supposed to be the distinguishing characteristic of the Christian. Everything that he has, he traces back to God. And how infrequently do we do it? Oh, we will certainly pray before a meal. But friend, our forebears were often in the business of praying as a family as soon as they woke up. They would pray before and after meals. They'd pray before and after traveling. They'd pray before and after any kind of meeting. Why? It wasn't because they were intending legalism, and we need to stay away from legalism here. But there's a simple principle here. They saw that everything around them preached to them both the free mercy of God that they've received, and their obligation to live for Him. And so their lives were marked by this kind of meditation. Their lives were filled with it. And certainly our lives ought to be. The psalmist's certainly was. But it also leads us Friend, to prize especially those mercies that the Word of God tells us to. And tonight I would just highlight that one that the psalmist does come back to twice. And that's the fellowship of God's people. Friend, prize that. That's not something that you and I are to take for granted. Do you realize that that's a blood-bought thing? Do you realize that Christ died? That He might have a people that are genuinely dwelling in unity? And are we to think that it's a common thing, a small thing? Friend, it ought to be more precious to us than life. That's what we're saying really in Psalm 133. The holding together of God's people and the enjoyment of communion one with another. Friend, it's a singular mercy of God. So cherish it. It's a precious thing. But then finally, friend, all of these things, are to be enjoyed with a sound head and a sound heart. And that, of course, is what we're to pray for tonight. That's what we're to long for. If we really long to be mindful of these things, then we'll pray that God will give us wisdom to do so, but also a heart inclined to it. And without those two things, it's all lost. And so may the Lord grant us the ability, the grace, to seek Him for these things, even tonight. I'm done.