And a few moments in review. Exodus 1 connects the story of Jacob and his sons and Joseph to Pharaoh and the change. And there's a quick speed from the end of Genesis to the time of the Exodus. Exodus two and three, Moses is born, he flees. By the start of chapter three, Moses is approximately 80 years old. Exodus three, that also connects here with Exodus 19 and 20, in that Moses is at Horeb, the mountain of God, the incident of the bush that is on fire, but not consumed. Exodus three, Exodus four, Moses is given miraculous signs for Pharaoh and the people. Also in that chapter, maybe the strangest part of the book of Exodus where the Lord comes to kill Moses because his son has not been circumcised. That's in chapter four. Chapter five, I would say is the low point of this book. Moses and Aaron go before Pharaoh and remember Pharaoh is like, oh, you're trying to get away from your work. I'm gonna make it even worse for you. This leads to further suffering for the people and Moses and Aaron are blamed by the people for making their lot even worse. So I would say that that's maybe the low point of the book. Then it's significant. Chapter six is God's promise. the promise that he would deliver his people. That chapter also, interestingly, contains some of the genealogy that's focused on how God would do that through Aaron and Moses. Chapters seven through 12 focus on the plagues and Passover. Chapter 13, the feast of unleavened bread, the law of the firstborn, Exodus 14, the crossing of the Red Sea. 15, the songs of Miriam and Moses. Chapter 16, bread from heaven. Chapter 17, water from the rock. Victory over Amalek. Chapter 18, Jethro's wise counsel to Moses. And then Exodus 19, finally the people are at Mount Sinai. And Israel left Egypt in the first month of the year as their calendar was restructured in terms of redemption. By the time we get to Exodus 19, you'll see it's in the third month after the children of Israel had gone out of the land of Egypt. So about two months have passed since the Exodus. In the previous chapters, they were in Rephidim, very close to Sinai, and now they are before this mighty mountain in terms of its significance. And as I pointed out, Exodus 19 through chapter 10 of Numbers, chapter 10, verse 10, all of that takes place in the vicinity of Sinai. We read in Numbers 10 in verse 11. Now it came to pass on the 20th day of the second month in the second year that the cloud was taken up from above the tabernacle of the testimony. So Israel spent about one year camped in front of Sinai. So that's the first part of an introduction. Then, it's been about two months that we were actually in Chapter 19. I know we've had, I'm not sure all that's come up in that time, but two months. We've spent some time, obviously, in the Ten Commandments and some other things, but I shared the following points. When we think of Exodus 20, we think of law, and obviously we can't ignore that. There's more than just law. It's how can sinners stand before God? What does God demand in terms of holiness? God is more concerned with holiness than we are. That is what we see, especially in chapter 19. The people are told, stay away. they come too close they the Lord is gonna break out against them so that idea of holiness separation even as God is gracious in coming to meet his people that doesn't mean that they can come directly into his presence that's that is a fascinating thing in light of you might say Genesis 3 kicked out of God's presence. Now they are invited to witness God in his power, but they cannot come past a certain point, lest they die. We also, as we are in Exodus 20, it is good to reflect on why was the law given? What was the purpose of the law? We read in Galatians 3.19, what purpose then does the law serve? It was added because of transgressions till the seed should come to whom the promise was made, and it was appointed through angels by the hand of a mediator. The law was added because of transgressions till the seed should come to whom the promise was made. Now, so is that just the transgressions of Israel? Or is that the larger picture of sin and rebellion? I would say it's not just Israel, but there has been sin and transgression even before the giving of the law. And part of the way I argue that is much of the law is foreshadowed even before we get to this point. Next week, Matt will deal with some of the laws regarding slavery and perhaps also murder. You see that already in Genesis 9, don't you? The sacrifices that are mentioned here at the end of chapter 20, they are also already mentioned in Genesis and other parts of the book. So you might say what was known at some level is, you might say, codified. Now, we also have to consider Exodus 19, verses three through six. Exodus 19, three through six. Moses went up to God and the Lord called to him from the mountain saying, thus you shall say to the house of Jacob and tell the children of Israel, you have seen what I did to the Egyptians and how I bore you on eagles' wings and brought you to myself. Now, therefore, if you will indeed obey my voice and keep my covenant, then you shall be a special treasure to me above all people, for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation. These are the words which you shall speak to the children of Israel. So the law has been known, but you might say it is given in summary fashion here in the Ten Commandments. There are other laws that are given, and that is part of the covenant that was made with Israel. Did you have a question there? Well, I guess I'm confused. If there was already sin, and the law was already written on everybody's hearts, is this just a formality, or is it because sin increased, or is it because the seed had to come? Because the seed hadn't come in 20. or Galatians, you had said, was given because of the added, it was added because of transgressions. Now, I mean, we already know that there's already transgressions in the world. Right. I'd say it is part of God's plan of redemption. Part of the, and that involves calling Israel out of slavery, forming them as a people, setting them apart very clearly. So even though things were known, it has to be, you might say, even more clear for them. Now, this leads to another question. Is the law, is it, do we call it just part of God's covenant with Israel, or is it similar to Adam in the garden? The question is, is the law a covenant of works? Sometimes the term is called republication. And in 2016, I had the blessing to attend the Summer School of Theology at the Metropolitan Tabernacle in London. Peter Masters shared several talks on this subject, and these are my notes. I trust they're accurate. he said is this a manifestation of the covenant of grace on the surface it looks like works the law is beautiful and perfect it expresses his holy character demands and standards how do we understand this covenant uh master says in the presbyterians they say it is an expression of the covenant of grace even though it looks like works Baptists and Independents, he argues, believe the Mosaic Covenant is not an administration of the covenant of grace. It seems to be a covenant of works. The scripture seems to make it a covenant of works. Both Galatians and Hebrews seem to speak of the covenant this way. Because of sin, the old covenant of works was again proclaimed so that God's people would turn to grace and not try to earn salvation by works. That was Peter Master's argument there. So there are, I share this not to confuse, but there are questions that we have, even people that are very committed to scripture and to God's word, we're not all in agreement on some of these things. Matt, two weeks ago, talked about how the law sets forth God's holiness, that it shows our sinfulness, And for those who are saved, it does give direction to us in terms of sanctification. I also then shared two months ago the helpful comments of MacArthur that in chapter 19 and also part of chapter 20, you have this pattern where you have a sovereign who has a people that are his vassals. not a deal, but rather the sovereign sets forth the terms. This is what I expect of you. I can never pronounce this word, suzerainty treaty. For some reason, I just can't get the right accent correctly. The suzerain, I can say. And in chapter 19, look at chapter 19, verses three through eight. The Israelites discerned the familiar pattern, in short and formed, of a suzerainty treaty. A preamble, verse three. Historical prologue, verse four. Certain stipulations, verse 5a, and blessings, verse 5b and 6a. The acceptance in solemn assembly would normally be recorded in the final treaty document. Here, it follows upon presentation of the treaty to them. The people said, all that the Lord has spoken, we will do. They say, we're accepting this treaty with God. Well, another aspect that we see here is how Moses is the mediator. Moses is God's chosen mediator. And especially in this chapter, but in other aspects, we see that Moses is the one who goes between the people and God. And in this case, he's, look at verse three, verse seven. verse 8 verse 10 at the end of chapter 19 God tells Moses get down and then come up you and Aaron with you so get down later you'll come back up again so Moses is he's going up he's going down he's getting his steps in we could Moses went down to the people and spoke to them chapter 20 begins and God spoke all these words say so we understand Moses is with Israel when the Ten Commandments are given then verse 21 Moses goes back up to the special place where God's presence is manifested. Moses is with the people when the 10 words, the 10 commandments are given. He goes up to God's presence to receive other instruction, which he will then deliver to the people. So let's begin with verse 18 of chapter 20 and read through the end of the chapter. Now all the people witnessed the thunderings, the lightning flashes, the sound of the trumpet and the mountain smoking. And when the people saw it, they trembled and stood afar off. Then they said to Moses, you speak with us and we will hear, but let not God speak with us lest we die. And Moses said to the people, Do not fear, for God has come to test you, and that his fear may be before you, so that you may not sin.' So the people stood afar off, but Moses drew near the thick darkness where God was. Then the Lord said to Moses, thus you shall say to the children of Israel, you have seen that I have talked with you from heaven? You shall not make anything to be with me, gods of silver or gods of gold, you shall not make for yourselves. An altar of earth you shall make for me, and you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen. In every place where I record my name, I will come to you and I will bless you. And if you make me an altar of stone, You shall not build it of hewn stone, for if you use your tool on it, you have profaned it. Nor shall you go up by steps to my altar, that your nakedness may not be exposed on it. So there are two final sections here of chapter 20, God's awesome presence and what's called the law of the altar or the laws of the altar. And I'm guessing we're more familiar with the first 17 verses. We have those memorized, but we maybe don't always give attention to the end of chapter 20. It just kind of drops off as it were. So we're going to consider this final part of chapter 20. And I've come up with seven things for us to consider. First again, the role of Moses. the role of Moses. It speaks or it foreshadows of Christ. Moses is a sinner, but he's called to play this role as a mediator. How much more do we have the mediator in Christ? Yeah, Moses is a great man, but he's nothing in comparison to Christ. He can try to give guidance and comfort to the people, but he's just a man that the Lord has chosen. So Moses, we don't ignore, but he's not the Messiah. Second, we observe from verses 18 and 19, the connections again to chapter 19. We have several words used here that go back to chapter 19, thunderings. Now, interesting, that word means voice or sound. It's the same word, slightly different form that we find in chapter 19, verse 16. There were thunderings and lightnings. The second word is lightning flashes, also from verse 18. The lightning flashes, a different word is used in chapter 19, 16, translated just as lightnings, but obviously they're related. Third, sound of the trumpet. Exodus 19 and verse 19 says, the blast of the trumpet sounded long and became louder and louder. Then fourth is the mountain smoking. The mountain smoking, Exodus 19 verse 18 speaks of how Sinai was completely in smoke because the Lord descended upon it in fire. Its smoke ascended like the smoke of a furnace and the whole mountain quaked greatly. So the same signs of chapter 19, again, are repeated so that we don't forget the awesome presence of God. Third, then, we can understand why the people trembled. To tremble is your body is physically shaking, and that sometimes happens when you are in great fear. It's not just an emotional response. You might say it's a total body We can understand that. If you return to Hebrews 12, Hebrews chapter 12, we'll start in verse 18. We've looked at this already in connection with this chapter, but it's good to consider it again. Hebrews 12, starting with verse 18. For you have not come to the mountain that may be touched, and that burned with fire, and to blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words, so that those who heard it begged that the words should not be spoken to them anymore, for they could not endure what was commanded. And if so much as a beast touches the mountain, it shall be stoned or shot with an arrow, And so terrifying was the sight that Moses said, I am exceedingly afraid and trembling. That is not mentioned in Exodus, but we can understand. This is overwhelming even for Moses. We would have responded obviously in the same way. Now, here is one thing we do observe. Fear is appropriate. Fear is an appropriate response, awe and reverence. Fear though by itself does not lead to obedience. Fear by itself does not lead to obedience. to obedience. Israel trembles before God here. But what do we find them doing just a few chapters later? They're engaged in all sorts of perversion and iniquity. Fear can be a proper response, but fear on its own is not salvation, is it? The people trembled. Verse 18, they stood afar off. Maybe they're even, they're moving away farther from the mountain, is almost the idea. Let's get away from this. And then they say, Moses, you speak with us. We can't handle this. Then Moses, fourth, Moses tells the people, do not fear. That's don't be afraid in the wrong way, but fear in the correct way. Look again at verse 20. Do not fear, for God has come to test you, and that his fear may be before you, so that you may not sin. And the word fear is used twice in verse 20, and it's the same word in Hebrew. And we use the word fear, we can use it the same way and have it mean different things, right? So that's not surprising. Israel was not to be just afraid. I think that's the idea. Just fear in terms of terror, that's not the appropriate response, is it? It's to fear the Lord in reverence. There is, it's a beautiful description that is given here, not just to be controlled by fear in general, but to fear the Lord properly. If you read the stories from the time of the Reformation, the people were very much afraid, and the church liked that, because the church could use that to say, okay, you gotta do this and that. There's an excellent book called The War, is filled with holy places and shrines everywhere you go and it's the people are in bondage but if we do this and that then you know things are well that's that's not the biblical way right to be gripped by this fear and then man now tells you what to do it's to fear the Lord the net Bible says this the verb test here can mean to try to test to prove the sense of prove is fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would. The people have said, oh, we are going to obey. The Lord is encouraging them in their obedience. that his fear may be before you so that you may not sin. Fifth, then we see verse 21, Moses, again, going up Mount Sinai. In a special way, he enters God's presence. The words thick darkness Those words are used 15 times in the Old Testament. Here's the first place where we find that expression in the Old Testament It's the only time in Exodus two times in Deuteronomy. We have a reflection back on this scene, but in first Kings 8 Verse 12 Solomon spoke the Lord said he would dwell in the dark cloud thick darkness Psalm 97 verse 2, clouds and darkness surround him, righteousness and justice are the foundation of his throne. Now, we are not told how Moses felt in chapter 20, but we can understand this would have been overwhelming even for Moses. That's why Hebrews says he trembled as he comes again before God to come to this thick darkness where God was. Six, we observe, again, a very key point. God comes to us. God comes to us. He reveals himself to us. We do not ascend to God or go before him as we determine. Look at verse 22. You have seen that I have talked with you from heaven. The essence of the Christian life is not our creativity or the experiences that we determine. You see how much paganism enters into Christian practice when feelings become the standard. And God is saying, no, I set the standard. J.A. Packer, don't recommend everything he wrote, but in his book on the Puritans he said this, sin within us, the anti-God drive in mankind's makeup, that is our legacy from Adam, has noetic as well as behavioral consequences. It promises a universal unresponsiveness to spiritual truth and reality that the New Testament calls hardness and blindness of heart mere rational instruction thus proves ineffective only the illumination of the Holy Spirit opening our heart to God's Word and God's Word to our hearts can bring understanding of conviction about and consent to the things that God declares so when when feelings become the standard there's no end to that and you see how mysticism helps me pray or this helps me be calm and it's paganism so the Lord says no I you have seen I talked with you from heaven and then we have other rules that follow and it's significant after God has made a powerful revelation of his presence and his covenant he gives instruction how he is to be worshipped because what man naturally wants to introduce his own ideas You have some experience and now we want to duplicate that in our own efforts, you might say. So look at verse 23. You shall not make anything to be with me gods of silver or gods of gold. You shall not make for yourselves. What commandment is repeated there or reinforced? When I first started my study, I always said it's the first commandment. It seems that it's the first two. The language is interesting, and here, as you look at different translations, they divide up in interesting ways. The New King James and the ASV read in a similar way, and here, the Net Bible, the King James and the ASV read in a similar way. It kind of goes against the normal trend. The question is how we divide up the phrase. Here is one reading. You shall not make gods of silver to be with me, nor shall you make for yourselves gods of gold. That's, I think that's the ESV. One commentator writes, Alan Cole, to be with me seems to be the correct interpretation of the Hebrew, which would therefore explain the before me of the corresponding commandments, that's me. Gods of silver means silver images. It may be a naive form of expression, originally corresponding to the belief that the god actually resides in the image. Alternatively, it can have abusive force. These are only silver gods compared with the living Yahweh. Naturally, images of Yahweh were forbidden But the strict wording here suggests images of other gods. Gold and silver, in Hebraic fashion, is meant to cover all precious materials. So, you shall have no other, or you shall not make anything to be with me gods of silver or gods of gold. I think that is embracing the first two commandments, yes. NASB, you shall not make other gods besides me. That's for verse 21? Yeah. OK. 23. Oh, 23? You shall not make other gods besides me, gods of silver, gods of gold, you shall not make for yourself. OK, yeah. And actually, yeah, the NASB is the update on the ASV. So it reads in a similar way to the old ASV. For some reason, I don't have the NASB in my translation suite. I have to add that. The word alter. Then we have the laws of the altar. It's a word used many times in the Old Testament, over 400 times. The first place is Genesis 820. Now, did the Lord build an altar when he clothed Adam and Eve? That's not something we're given. No reference directly to altar, but Genesis 820. Noah built an altar to the Lord and took of every clean animal and of every clean bird and offered burnt offerings on the altar. That's significant. There's the law of the altar, there's the law regarding clean and unclean. Genesis 12, verse seven, the second place where altar is used. The Lord appeared to Abram and said, to your descendants, I will give this land. And there he built an altar to the Lord who had appeared to him. And he moved from there to the mountains east of Bethel and he pitched his tent with Bethel on the west and Ai on the east. There he built an altar to the Lord and called on the name of the Lord. In Exodus, the first place where altar is found is Exodus 17. This is after the victory with Amalek. Moses built an altar and called his name, the Lord is my banner. Yahweh Nisi. So here at the end of Exodus 20 is the second place in Exodus where the word altar is used. And it's the first place in scripture where God gave specific instruction about how was this altar and there are several laws. First, the altar was to be made of earth, simple structures not shaped by man's ingenuity or creativity. Kyle and Dalek say this, the altar was not to represent the creature but to be the place to which God came to receive man into his fellowship there. For this reason, the altar was to be made of the same material which formed the earthly soil for the kingdom of God, either of earth or else of stones, just as they existed in their natural state. Not, however, because unpolished stones which retain their true and native condition appear to be endowed with a certain native purity, and therefore to be most in harmony with the sanctity of an altar. That's what one commentator is saying. They're rejecting that. For the native purity of the earth does not agree with Genesis 317. There is no native purity. but because the altar was to set forth the nature of the simple earthly soil, unaltered by the hand of man. The earth, which has been involved in the curse of sin, is to be renewed and glorified into the kingdom of God, not by sinful men, but by the gracious hand of God alone. So the altar to be made of earth. Then verse 24 speaks of two sacrifices, the two main sacrifices, burnt offerings and peace offerings. The word burnt offering is the most common translation. in English versions. The word in Hebrew has more the idea of ascension, the idea of smoke, the sacrifice going up. Ola is the word. It's not something burned to a crisp. It's more the idea of ascension. Now, our English translations, I think, are influenced by Latin, which has holocausta. And that, I think, has the idea of something that's burned up. Leviticus 1 gives fuller instruction on this particular sacrifice. The Net Bible writes this. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal and complete acceptance by God, thereby making atonement. So there is the totality and the total offering of God. It is burned, so burnt offering I don't think is inappropriate, but it's not just the burning on the altar, it's more than that. Now, this offering is described earlier in Scripture, Genesis 8, 20, that I mentioned. Noah built an altar to the Lord and took of every clean animal, of every clean bird, and offered burnt offerings on the altar. Abraham, Genesis 22, is told, take now your son, your only son, Isaac, whom you love, and go to the land of Moriah and offer him there as a burnt offering. Isaac is to be offered up in his entirety to the Lord. So that's the burnt, the ascension offering, perhaps you could also call it Next is the peace offering. And peace there is connected with the word, the Hebrew word shalom, that we know very well. Peace or wholeness. The Net Bible again says the peace offering is legislated in Leviticus 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was usually made for Thanksgiving, for payment of vows or as a free will offering. The worshiper there ate part of that sacrifice, unlike the burnt offering. The burnt offering is given in its entirety to the Lord. The peace offering, there is, you might say, the aspect of participation. There are other offerings. There's the sin offering and the trespass offering, which are modified based on these two. But we can say these two offerings do picture Christ, don't they, so beautifully. He is offered entirely up for us. He is our peace. We enjoy communion with God. We have peace with God through the Lord Jesus Christ. These two offerings, you can say, they are the central offerings that God instituted. Notice the end of verse 24. In every place where I record my name, I will come to you and I will bless you. The end of verse 24. Here we have reference to the fact that Israel would not remain in a fixed location until they entered the promised land. The Net Bible suggests the idea is God is gonna give Israel reason for praising and honoring him, and in every place he will make his presence known by blessing them. So God's desire was to manifest his presence and to have his people respond in appropriate worship. Then verse 25, a second part to this law. If the altar is made of stone, it was to be constructed of entirely natural stones. No tools were to be used in shaping the stones. And this does reflect different terrain. Depending on where you are, there might be stones. You might be in a place where there are no stones. The altar would be made just of piled dirt. In other cases, it might be easier to gather stone. And so if you gathered stones, they were to be in their natural state. Not because that's more pure, but it's showing man has no part in setting up the terms of the deal. The word hewn, is found only 11 times in the Old Testament. Five of the uses are connected with Solomon's construction of the temple. There, the temple was built in such a beautiful way, and stones were hewn as part of the construction, and that was appropriate. In Joshua 8 verse 31, We have a reflection to this. Joshua 8, 31, as Moses, the servant of the Lord, had commanded the children of Israel, as it is written in the book of the law of Moses, an altar of whole stones over which no man has wielded an iron tool, and they offered on it burnt offerings to the Lord and sacrificed peace offerings. So Joshua 8, 31, there Israel is obedient as this particular altar is constructed. Then verse 26, the altar was not to have any steps, lest the nakedness of the people be exposed on it. And this is another fascinating aspect of the commandment, dealing with, you might say, two related aspects of paganism. Man's supposed assent to God and nakedness, often associated with fertility cults and other perversions. And you see this is found in almost all pagan religions, isn't it? We ascend somehow to God and lots of perversion is related to that. Man, in his holiest, supposedly is his most perverse, you might say. Alan Cole notes how Israel, in the incident of the golden calf, violated these two clear laws. The gods of gold, perverse worship involving nakedness. He writes, bad theology and bad morals usually seem to go together. This was certainly true of Baal worship. So, as I say, the fear of God, it is pure, but by itself is not sufficient, is it? The Lord must change our hearts. Matt, and then Mariette. The business of not having carved stone has something to do with the local, or at least the pagan nation would create these very elaborate carved up altars. And so to separate the people from there, it reminded me of that incident with Ahaz, who wants to have that beautiful copy of an altar that came from Syria. Because there was a pagan altar. And I think that's where you get the ziggurat ideas constructed with that. So Mariette? gold and silver comes from the earth. Right. But is he talking about your jewelry that you got from, you cannot make an altar of gold and silver, of the jewelry and the silver that you got from Egypt? Because gold and silver does come from the earth. Well, yeah, it's the idols that would be made of silver and gold. I don't know that the altars would be made. Because the golden calf was made from all of their jewelry that they took off and everything. No, that's right. So I'm associating with When he says don't make an altar of gold and silver, it's probably the things you have on hand, because man fashioned those things. Well, the altar, it never says the altar is not to be made of gold and silver, though I think that would imply, because you have to shape that. You would not. Yeah. I guess what I'm saying is just, you know, he says you shall not make other gods, gods of silver, gods of gold. Right. Anything that's shaped. Because if you're shaping the earth, into something, you're still shaping something, you could shape the earth, the gold, but you still have to probably hewn it, hewn the gold and silver out, maybe. Yeah, I don't think you'd use the word hewn for that necessarily, I mean a different, probably a different word, hammered or shaped would be used there. Carol, did you have a comment? Well, you know, right, maybe I think of everything in terms of health these days, I read this stuff constantly, but when you say fear without a fear of God does not lead to obedience. That is so obvious in our COVID thing. Even Christians, so-called, come up with their alternative medicine, everybody. And I think of Isaiah 48, when he said, from God, Behold, I have refined you, but not as silver. I have tried you in the furnace of affliction for my own sake. And Christians, for the most part, just don't even hint that this has come to us as a trial in the furnace of their first response is to just frantically I'll build up my immunity with some new recipe. It's just where we turn and it's, I think it has to do with this. Yeah, I think there's a connection there. When we don't fear God as we should, then we will fear other things also, certainly. Yeah, these commandments are 3,400 years old or so approximately, but they could have been given yesterday in terms of their relevance as we reflect on them. And Matt is excited to speak about Exodus 21. next week and there is more richness as we delve into God's word here. On the fear part, I'm just going back to when you mentioned fear as reference, wouldn't you also have dependence, dependency? Oh, I think so, yes. You know, because one of the things coming from the Catholic Church, you're absolutely right, they don't talk about fear. Their interpretation of fear is wrong because God is never sheer. It's always the good news, the good news, the good news. There's like no consequence. And to go to fear, they just don't want to go there. That's not my God. My God's a loving God. My God's a loving God. You know, and you're like, well, you obviously don't read the Word, so you don't know both sides. Right. And I have a question about, you know, maybe what Carol was saying, because I'm, you know, the body is the temple, the Holy Spirit, we take care of it, we feed it, we nurture it, we rest it, we, you know, we do need to, you know, so, you know, we protect it in, in building up our immune systems and, you know, taking vitamins and things like that, but I'm not doing it out of, I don't want to get COVID, you know. It's the difference. Not the worship, not the worship of the body. Yeah. Yeah. Because of the, you know, like bodybuilding, for instance, I'm not, you know, not talking about that, but, um, Yeah, wisdom. Yeah. What was the fourth point? Oh, the fourth point, let me bring that up. I think that was on the the signs in Exodus 19 and 20 that are repeated. Let me get that up. Yes. Wait, sorry. No, that was under the second point. The fourth point was And that was about fear, I access 2020, to not fear in the wrong way, but to fear in the correct way. Yeah, well, let us pray. Father, we thank you again that we have opportunity to study these things. And we do pray guide us because we left to our own imaginations. We, we run to so many things rather than your truth. And so we need constantly. the direction of your word, the conviction, and leading of the Holy Spirit. Keep us ever humble and trusting in you, resting and rejoicing in you and your promises, knowing also that you do try us and that you have not just given us ease and endless enjoyment, but all things that you work together for our good and for your glory. In Jesus' name we pray, amen.