All right, well, so we're just continuing on in our series of working through bit by bit the Westminster Confession of Faith. And this is our sixth week working through Chapter two, paragraph one. So chapter two, paragraph one just takes a very long time because it describes in great detail the attributes of God. So two weeks ago, we discussed what the Westminster divines meant when they said that God is most holy, most free, most absolute. Today, we're going to look at a little bit of a longer section, and we're going to see, dig into what it means for God to be the most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin, the rewarder of them that diligently seek Him, and with all most just and terrible in His judgments. hating all sin, and who will by no means clear the guilty." Most of that is just direct quotation from Scripture itself. So, we're going to be, like I said, going through a longer section than I think any of the sections we've done in chapter 2 thus far. That's not because this description of God is less important. Um, then some of the things we've discussed earlier, like God being immense or immutable or without body or parts or passions. Um, but it's mainly, uh, we're going through a bigger text mainly because I think we're all a little bit more familiar with the concepts discussed tonight versus things like God's immutability or, you know, what it means for God not to have passions. Those are foreign concepts in a lot of ways to us. And because earlier on in chapter two, the divines would kind of list one attribute after another. And of course they all work together, but they really needed to be dealt with on their own. Whereas this section, I mean, this whole unit of text really works together to communicate very much the same truth. And I think to break it up would not be the most helpful way to proceed. So, first we'll look at God being most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin. the rewarder of them that diligently seek him. So that first part describes God's loving favor. And then secondly, we will see that God is with all most just and terrible in his judgments, hating all sin, and he will by no means clear the guilty. And that describes of course, God's wrath and his justice, his righteousness in punishing sin. So I want us to start out our thinking about what it means for God to be most loving and abundant in goodness and truth, especially that loving and goodness. aspects that we read of. The first proof text that the divines provide for us here is 1st John chapter 4 verses 8 and 16. This is what the apostle John says, He who does not love does not know God, for God is love. And we have known and believed the love that God has for us. God is love and he who abides in love abides in God and God in him. So John says two times here in this epistle that God is love. This is a remarkable, amazing statement when we really think about it. John does not simply say that God has love or that God expresses love or that God is loving or that he is the source of all love. All of these things are true, of course, and the Bible says all of these things, but here John says that God is love. God is love. This is particularly important for us to grasp today as the word love has been distorted in such massive ways in our society and in the broader culture. First off, we flippantly use the word love to describe preferences for things that really in the grand scheme of life we don't actually love or we shouldn't actually love. Things that really don't mean that much to us at the end of the day. We say, I love that car, or I love these shoes, or I love that TV show. I remember when I was a kid, if I ever was to say that I hated something, I hate this food, or I hate that person. I remember my parents telling me, it's like a refrain they had, hate is a strong word. That's what they'd tell me, hate is a strong word. And of course, they're trying to teach me that we shouldn't use strong and powerful words unless the situation calls for it. We should be careful with our language and not just be flippant with the way we talk. So you're not supposed to say you hate something unless, You really hate it. And you should only really hate things that God really hates. But I don't ever remember being warned about being flippant with the use of the word love. Every time I would say I love something, I never once remember my parents saying, love is a strong word. Don't talk about these nonsense things that you love. That's a strong word. And I know why. I mean, hate is negative. No one wants to hear someone talking about all the things they hate. It's not a happy concept. It's just not something pleasant. Hates something we don't like. But love is positive. Love is joyful. Love's exciting. Why wouldn't we want people to love absolutely everything? And what I'm not saying, I'm not saying it's a sin to enjoy certain minor things, certain worldly things. It's no sin whatsoever. In fact, it's a very good thing to enjoy certain foods and certain, you know, just gifts that God has given us. But when you think that God is love, that whatever love means in its truest and most purest sense refers to God himself, it might make us rethink how flippantly sometimes we can use that word. Now, some might point out that scripture uses different words in different places to communicate different types of love. There are at least four words in Greek, and I didn't count how many in Hebrew, but at least four words in Greek that always end up being translated as love in most of our English translations. So it's not wrong to say, you love pizza, or you love this type of shoes, because it's just a different type of love than the love of God that we're talking about here. That's true. But I think it might be wise instead of just using that as an excuse to say, I love whatever I want, to kind of follow the theme that we see the biblical writers following here, that they don't use the same word to describe all those things. If you have affection for some worldly transient thing, or you have an enjoyment for some type of food, I feel like maybe we should think about not using the exact same word that we talk about when we refer to how God loves the world and sent his only son to die for us. That's what the scripture writers did, so it makes sense. But then there's also the opposite errors. That's one error. We use this word so flippantly. Just love could mean anything. The opposite error that sometimes we commit in our culture, especially in the 20th and 21st century, is that we reduce our understanding of love to only this emotional or romantic feeling. That it's just a feeling. Like that song, you know, what's love got to do with it? What's love but a secondhand emotion. It's just this fuzzy, warm feeling you get. And of course, this is also a departure from the love that we see being identified with God himself in scripture, which is not based on fleeting emotions. And it's not narrowly defined as romantic or only reserved for one person. Scripture describes God as love himself and he is infinite in both his being and in his perfections. That means his love is infinite. It's not narrow and it's not restricted. Paul talks about wanting God's people to know how wide and long and high and deep the love of Christ is. So there is a great depth and a great breadth also to his love. There's a great wideness in Christ's love. And then finally, the third issue I would think about when we're thinking through what does love mean and how we should use this term love today. The third thing is we have the especially abhorrent abuse of the concept of love in our culture today in the celebration of all manner of perversions. And instead of affirming that the one holy triune and living God is love, our culture wants to tell us that love is love. That's a big phrase that you see being tossed around. Love is love. Well, to begin with, if we just took that phrase on paper without all the cultural baggage, we could say, well, of course, love is love. That's just like saying five is five, or green is green, or wood is wood. It means absolutely nothing. On its own, that phrase is totally meaningless. You can't define a word by using the word itself. You can't say, oh, what is love? Oh, it's love, of course. Well, that makes no sense. That tells you nothing. But of course, this is all just a deceptive, manipulative play on words. When our culture says love is love, all they mean is that love is whatever I want it to be. And no one can tell me that my feelings, whatever they might be, are any less than your feelings that you're calling love. I have the right on my own to define love. Well, this is utter heresy, because the Bible is abundantly clear that God himself is love, and we have no right to define God or his perfections or his attributes. He is the purest expression of love. He is the fountain of all love. He is most loving. And when we say nonsense like this love is love stuff that our culture wants to tell us, when we say that two men can love each other in the exact same way that a man and a woman can love each other, we are telling a grave lie not only about love, but about the nature and perfections of God and about the works of God when we use that same word. That's falsely love. That's not true love at all. It does not come from the Lord. Affections like that are distorted and perverted so much that they no longer truly resemble the love of God at all. They don't resemble at all. They only resemble the love of God in the sense that they paint this opposite, scary, dystopian picture. Like a dystopian novel is a terrible alternate reality where in the future everything's gone as worse as it could go. It's dystopian, it's the opposite of good. And that's kind of like this love is love nonsense. It resembles in this weird opposite perverted scary way what the true scriptural concept of love is. We have to define love. as scripture defines love. I don't want to overstate the point that I'm making here. When I say that God is love, that's very important. And it really gives us a lot of motivation to define love properly. But that does not mean that love is God. Because see, our culture also commits that error. Love is the highest good. It's the most important thing. All you need to do in your life is seek after this elusive concept of love. That's why we have a industry built on making romantic comedies or making romance novels. Millions and millions of years are spent telling people the lie that the best thing you could do with your life is pursue love. And what's really the best thing you could do? Pursue God. glorify and enjoy God. But when we start to say that love is God, we have elevated love into a position of God himself. But it is totally possible for God to be love and for love not to be God. There's not an equal sign between God and love. But what does it mean then? When we truly love the way that God defines love, then there is an echo. There is a divine echo of that being of God. It's part of that us being created in God's image. We love because we are created in God's image. It's a blessing that we are able to express something of the divine, but that doesn't mean that we are God or that love is God. It's something like how God, or how scripture says that God is a consuming fire. That's absolutely true. God is a consuming fire, but a consuming fire is not God. A wildfire raging through the wilderness, burning everything in its path, that's not God himself. Of course, it's a display of God's power, but it's not God. Or how scripture says that God is light. but light is not God. So we can commit that error thinking, oh, God is love. Oh, love must be God. All you need is love. And that's just, of course, a lie and a distortion of the biblical truth. What love is, as scripture would define it, now it doesn't give us a dictionary definition in scripture, but when we pull the strands together, I think a good way to understand love is it is goodness and rightly ordered affections and commitments expressed to another. goodness and rightly ordered affections and commitments expressed to another. And of course, affections and commitments, you can include the actions that fulfill those affections and commitments within that definition. And God is pure goodness, whose affections and commitments are perfectly ordered, and who has been in loving relationship with the Trinity for all of eternity within himself. We tend to think of the love of God as something that he has for us. God loves the world. God loves his people. God loves you. That's all very, very true. But the being that God loves the most is himself. God loves himself the most. God the Father loves God the Son and God the Spirit. God the Son loves God the Father and God the Spirit. God the Spirit loves God the Father and God the Son. From eternity past, God has been not only just within himself in a theoretical sense, a God of love, but has been living in an expressive communal type of love within the Trinity. They've loved one another from before anything ever was made. God loves himself with an infinite, immutable, and immense love, which makes it so unbelievably astounding. Then if we think about that, that for it's kind of nonsense to talk about time before time, if we just, in our finite brains and with our very finite words and understanding, think about for trillions and trillions of years, remember, because God's existed forever, God was just loving himself before he created us. We are late in time. We're the new thing on the block, 6,000 years old, but that God was loving himself and just expressing this love in ways that we have no idea what was going on. We may find out in eternity, I don't know, but it makes it unbelievably astounding that with that fact in our minds, that we would also understand that God would sacrifice the continual, heavenly, glorious, loving, communal presence of the whole triune Godhead by sending His own Son to become a man, to become part of His creation, to live a humiliating, terrible, from many perspectives, life, a man of sorrows, and to die a cursed death for the sake of sinners. His love within Himself was so great that it just explodes out to everything else. It's not a type of love that just stays in one place and grows inward. That's not real love. It's like a church community. It's great that we love each other. If we only ever loved each other and we're in what some pastors have called a holy huddle, us four no more shut the door. It would grow sour and terrible and wrong. That's not love. Real love always expands outward. And that's what we see in the Trinity. The Trinity's love was so great. that God was led to create this world. He didn't create the world because it was lonely. He created it to glorify himself. And one of the chief ways that he glorifies himself is by expressing his love to his creation and teaching his creation how to love him back. He doesn't only love himself. He also loves the world and he loves his children with an everlasting love. God is love within himself. And similarly, God is goodness within himself. The section of chapter two that we're working through right now also says that God is, in addition to being loving, or in addition to being love, he's gracious, merciful, and long-suffering. And we can see that these latter three aspects of God listed here, gracious, merciful, long-suffering, they flow from God being loving and good. God's love and God's goodness are logically prior to God's grace, mercy, and long-suffering. Psalm 119, 68 says, thou art good and doest good. So God is good within himself prior to any expression of that goodness to his creatures. He is morally perfect. in himself from eternity past. And when he expresses that goodness and love to his creation, we use other words to describe it. When God is good to us, we say, ah, he's gracious, he's merciful, he's long suffering. Grace is God showing undeserved or unmerited or unearned, however you wanna think about it, unearned favor on his creatures. Can anyone think of an example of unmerited favor. It could be that God shows us or just something in your life where you have not earned something, but you still got something awesome. Anyway, any examples? There we go. That God gives us godly husbands and wives. And I think if all of us were honest, we would say, wow, I, not to denigrate oneself, but I don't deserve such a wonderful gift from the Lord. I'd say the same thing with children, I think. I don't deserve these wonderful image bearers that God has entrusted to me. What else? Yes, being alive, absolutely. We have no right to be alive. We didn't earn this. If anything, we have a right to be dead because of our sins. God would be perfectly just and righteous to just kill us all instantly, to will us out of existence. These are undeserved favors that God has shown us. Mercy then, so that's grace and undeserved favor. It's getting something that you don't deserve. Mercy is when God doesn't execute judgment or punishment on us. So grace is getting something good that we don't deserve. Mercy is not getting something bad that we do deserve. So what about an example of mercy? I think the easy one is whenever there is a crime committed and someone deserves the death penalty, but they receive a stay of execution, they're not killed. Massive mercy. You think of what the man sitting on death row who gets, you know, a letter from the governor the day before his execution saying, you're not going to be killed. How unbelievably merciful that might feel. What else? What's another example of mercy? Has anyone ever been pulled over by a cop for speeding and not gotten a ticket? Mercy. Cop had every right to give you a ticket. And I've gotten pulled over before and not gotten a ticket. And man, we are thankful for God's mercy in those situations. We'll do one more. What about long suffering? That's not a word we use too often today. Who wants to tell me what long suffering is? Yes, absolutely, it's like patience. Because when you're patient, you're bearing up against something that is not pleasant. You are suffering long. You're being patient. God is long-suffering with his creation. He waited a long time before destroying the world with the flood. He was long-suffering with Israel for hundreds of years. He kept telling them, if you don't repent, you will be disciplined. I will send you to a foreign people. I will destroy everything that you love. He said, I'll give you another chance though. Just repent, just turn to me. They didn't, and he said, I'll give you another chance. Just repent, just turn to me. He was long suffering. He was stretching out his hand all day to a disobedient and stiff necked people. God is long suffering with his covenant people. God's mercy and grace are all around us. They are the air that we breathe. I wonder if anyone's ever heard the story, maybe some of our children would be interested in this, about the two fish swimming in the ocean. And one fish swims up to the other fish and says, oh man, the water's great today, isn't it? The other fish says, what is water? And the fish is swimming in this world of water, completely immersed in water, but he never knew anything about it. Even though he couldn't survive without the water, the second fish was totally blinded to the fact that this water was everywhere, and it was sustaining him. That's the difference between the believer in Christ, who says, oh, this grace and mercy, this is wonderful, and the unbeliever in Christ, who enjoying many of the same benefits as the believer, but totally blind to it and unable to enjoy it appropriately. The unbeliever, and it might sound strange sometimes to think about this, but the unbeliever is also swimming in a world of mercy and grace. Just totally unaware of it and totally ungrateful for it. Now that analogy of the two fish, it can break down at a certain point because believers and unbelievers do experience different degrees of mercy and grace and different types of mercy and grace. But it is God's mercy and grace to even the most hardened wicked atheist that God does not smite him dead immediately and send him straight to hell. It's God's grace that sends rain on the just and the unjust and causes his sun to shine on the wicked and the good alike. Psalm 145 even says that the Lord is good to all and his tender mercies are over all of his works. Even the wicked receive mercy and grace from God. But of course, unless they repent and trust in the Lord, that mercy and grace has an end date. So it's a great act of grace that God gives everyone on earth life and breath and food and even all the things that they enjoy, everything is from God. God is the father of all mercy, scripture tells us. But even all of these acts of what theologians often will call common grace or all of these temporary mercies, none of them come close to comparing to the ultimate act of grace and mercy, which God worked for us in saving us from our sins. Jesus says, greater love has no man than this, that a man would lay down his life for his friends. And we were not good friends to Jesus. He didn't lay down his life for us because we were worthy, but because he is worthy and wanted to make us his friends. Paul says that God sent Jesus at just the right time, even while we were yet sinners, Christ died for us. This is the ultimate act of love and goodness and mercy and grace, that God would humble himself take upon the form of a servant, be born under the law and perfectly fulfill every single part of it, and then die a condemned, cursed death on the cross for us. We might say at this point, okay, well, how does all of this talk of God's goodness and love and mercy and grace and all these wonderful things and wonderful ways that God loves us, how does all of this relate to what the confession says at the end of that section we read, the very end of chapter two, paragraph one? God is most just and terrible. Odd word to use. God is most just and terrible in his judgments, hating all sin, and who will by no means clear the guilty. And we might think, well, how can all of these things be true at the same time? How can God be such a God of love and also hateful? How can that be the case? I've heard people say before when I've been sharing the gospel, doing evangelism, they say, well, my God is a God of love, not hate. I don't serve a God of hate. Well, there's a couple of things that we wanna address to answer that. First, we should know that hatred, wrath, inflicting punishment, these things are not essential to God's character in the same exact way that love is. God is love. God is not hatred. He has hatred. He is not hatred though. In Isaiah 27, God says, fury is not in me. Meaning fury is not essential to my godness. It's not something that I seek out or take pleasure in. Just one chapter later in Isaiah 28, Isaiah said that God exercising his wrath upon his people is his strange and unusual work. God's strange and unusual work. That's God's word for when he exercises wrath upon his people. Lamentations 3 says, for the Lord will not cast off forever, but though he cause grief, yet he will have compassion according to the multitude of his mercies, for he doth not afflict willingly, nor grieve the children of men. God does not afflict willingly. He's under no one else's compulsion. God is not bound by anything outside of him, but he's still in communicating his desire to bless mankind. He still says, I'm not willingly afflicting. You're choosing this affliction by your sinful choices. It's not his desire. He does not take pleasure, God's word says, in the death of a wicked man. Thomas Watson describes how both hatred and love, wrath and goodness work together in God. He says, the bee naturally gives honey. It stings only when it is provoked. So God does not punish till he can bear it no longer. So when we think of how can God be love and goodness and truth and yet also have great wrath, we can think about that bee. Once again, it's an imperfect analogy, but the bee is gonna make honey. make honey, make honey, make honey, only gonna sting when he is provoked. God has great wrath, such great wrath that he kills the entire world at one point, saving only eight people and a relatively small number of animals. He has great wrath, even on his external covenant people at times, killing tens of thousands of them in single battles throughout the Old Testament. We first need to remember though, that even though these things are true, God, his love is primary and essential to his nature. And then secondly, just how because of his love and goodness, God shows mercy. Remember, love and goodness are logically prior to him showing mercy and grace. In that same way, on the other hand, because of his love and goodness, he also hates and punishes and kills and has wrath. Because if you really, truly love someone or something, then you will also really, truly hate certain things. And I mean hate in a godly way. The love of God leads to his hatred and his wrath. Like my parents said, hate is a strong word, but it is sometimes fitting. I love babies. That's why I hate people that kill babies. I hate them. And that's not wrong. You know, it's a lie to say, well, we can never hate the sinner, only hate the sin. God is angry at the wicked every day. God loves his own glory. That's why he hates those who ultimately reject his glory and seek nothing but their own. God loves his creation. That's why he hates Satan, who tempted us to sin, who seeks to destroy God's good world. God loves his church, his bride, and that's why he hates those who would seek to mar and tarnish her. So because God is love and because sin is reality, God also hates. Now, if there were no sin whatsoever, if everyone and everything perfectly obeyed God and did exactly as he pleased and only ever rendered him perfect glory and praise, then God would have no hatred. He would not have any wrath. Hell would not exist. There would be no such thing as punishment. We would only have love and goodness and beauty and truth, but Sin is a reality that we're dealing with. Satan is a real presence. And so God has wrath and God has hatred. And just as Jesus's sacrifice for us was the greatest act of mercy and grace imaginable, so also was it the greatest show of justice being satisfied and wrath being fulfilled that we could ever imagine. God was most just and terrible in his judgment against Christ. It was not only the unendurable physical pain of the cross, where the way that the nails would separate your tendons and the way that you'd have to pull yourself up on the cross to even breathe so you would not die is unbelievable. But that was almost nothing, I think, compared to the weight of God's wrath against the sin of the world, which was laid on Jesus. Jesus was weighed down with every single sin that every one of his children would ever commit. And because of that, he had an unimaginably great, fully furious, and terrible hatred and wrath poured out upon him by his Father in heaven. So much so that he cried out in agony, Why have you forsaken me? he felt the full cup of God's hot displeasure against the sin of the world poured out upon him. God did not clear the guilty in Jesus Christ, but regarded Jesus as the most guilty and cursed man to ever walk the face of the earth. Jesus became sin for us so that in him we might become the righteousness of God. so that all of those who trust in him as Lord and Savior would never taste the wrath of God, that there would be no wrath whatsoever left for us. There would only be love and grace and tender mercies. Because of the justice fulfilled and the wrath poured out on Jesus, God is also, as the confession reminds us, a God who forgives iniquity, transgression, and sin. We are forgiven because Jesus did not go unpunished. He was pierced for our transgressions and crushed for our sins. The punishment that brought us peace was upon Jesus. And this message of salvation goes out into all the world, God's word tells us. And for those who do not accept it, who do not lay hold of this mercy offered in Christ, then God's mercy and grace even, and his love even, becomes a great witness against them on the last day. And spurned mercy is a most awful witness that gives a damning testimony. and those who die in their sins apart from receiving this mercy and grace from our Lord will not be cleared of their guilt, but will be consigned to the hell of fire. So he's a merciful and gracious and loving God, but he is also a God who will not let the guilty go unpunished. All right, what questions do we have about any part of that or anything related or tangential or rabbit trails that you want to run down? I was thinking of a clarification of the, I hate, and they say don't hate the sinner, hate the sin. Right. And I can't hate the sinner and what he's actually doing, but I still wish for him to repent. Yes, yes. And not just left in hatred. Right, that's true. That's imitating God, and he hates what they're doing. Yes, absolutely. That is a good clarification. And that's totally true. Yep. I think that probably every Jew in Germany in 1943 hated Hitler, but I think they would have much preferred him to repent than continue doing what he was doing. And I think they would have been delighted if he fully repented. Absolutely, absolutely. And that's why we can pray the imprecatory Psalms. God break the teeth of the wicked. That's not un-Christ-like. Those are Christ's words. Those are Christ's prayers. And Christ sang the Psalter even as a man on earth. This isn't just Jesus in heaven, you know, inspiring David to write these things, but Christ as a faithful Jew sang the whole Psalter throughout his life. So he prayed these prayers also. Any other questions or burning thoughts? Well, please refrain. I like your definition of love, and I'd like to hear it again. Oh, sure. Because it included both the level of God as love and that we are love. If you write a definition of human love, it might not Love is goodness and rightly ordered affections and commitments expressed to another. And then I clarified by saying you can also include the actions and fulfillments of those commitments and affections within love. It's not just feelings and promises, but It's the whole package. So, goodness and rightly ordered affections and commitments along with the actions and fulfillments of those affections and commitments expressed to another. Goodness, yeah. I've heard, I think it was from Gary North, but Doug Wilson modified it, and the definition, Gary North's definition of love, one for another, was that we treat each other according to God's law. For me to love you, Yes, that's the heart of the law, yeah. To just reinforce the idea that it's not just my actions towards you, it is my attitudes towards you, my thoughts about you, my feelings about you. All of those are governed by the law. And I've just, that definition has been helpful. me a lot in this modern world where love has gotten so twisted. Mushy and fuzzy. Yeah, and even our own ideas of love can get mixed up when we're trying to get practical. What's the loving way to handle this situation? Right. Or what's loving in this scenario? Or how do I love this person? Well, I'm supposed to treat them according to God's law, so what does God's law say? That'll help guide me in how to love them. Right. And if I'm not disobeying God's law toward them, I'm not being unloving. You know, that's helpful also sometimes. No, that's true, yeah. You know, because you might have a sneaky feeling of guilt, oh, maybe I'm not loving them, you know. Right. But the law can give us clarity on what love is. I've just found that helpful. Yes. I think that is helpful because, of course, Jesus says the whole of the law is to love God and to love your neighbor. So it's definitely encapsulated there. Would you think that it might be helpful? Not that there's any contradiction at all. but kind of like Doug Wilson adding from the heart, what do you think that would be helpful to say to love is to treat others according to God's law and gospel so that we're straight away from a cold calculating. And I think about how Joseph was a lawful man, a just man, because he put away Mary quietly, even though the law, of course, provided for him to not do that, for her to, Well, I guess it would have been wrong for her to be stoned because she didn't commit adultery, but um... From his perspective, he was merciful. Yeah, so a component of mercy and not a cold calculation of justice. I think it would be fine to add that, but when I think of the law, I think of the whole Bible. Right. Like how Psalm 19 pretty much talks about the law referring to all of Scripture. All of creation, but all of Scripture. But we're commanded to evangelize. That's true. That's true. That makes sense. Yes. Yes. Not just the law, meaning the Pentateuch. Yes. All of the commands in scripture. Yeah. Okay. Very good. Very good. Yeah. Okay. Good. I like it. I like it. So love is treating others according to God's law from the heart. Yeah. Good. That is helpful. It would be nice. I think we would think. I'm second-guessing this now, I'm saying, but our hearts would want to say, oh God, just give us a definition here. But we shouldn't want there to be in God's Word something that's not there, because God told us exactly what He wanted to tell us. You know, I think maybe where Kerry North was partly getting that was from where Jesus, or Paul, I think both, say that love is the summary of the law. So when we say the word love, what we really mean is underneath it, it's just the tip of the iceberg, and everything that's underneath it is the whole of the law. So that's sort of a definition. It's not exactly a definition, but I think that's where he got it. Yeah, that makes complete sense. I like that. I'll start using that as well. Any other thoughts, questions, or comments?