Let us hear the word of God. First Peter 2 verse 22. Since you have purified your souls and obeying the truth through the spirit and sincere love of the brethren, love one another firmly with a pure heart, having been born again, not of corruptible seed, but incorruptible through the word of God, which lives and abides forever. Because all flesh is as grass, and all the glory of man as the flower of the grass. The grass withers and its flower falls away, but the word of the Lord endures forever. Now this is the word which by the gospel was preached to you. The grass withers, the flower fades, but the word of our God endures forever. Amen. As I begin here this evening, I want you to think about families. And initially, I want you to think of what we might call good families. Families that are supportive and loving toward one another, encouraging and comforting, strengthening and helping. especially in times of suffering and so forth. Families that care for each other and parents and the older generation training of the children. But also think of so-called bad families. And surely we have seen some of these too. These are the families that are discouraging to each other. They're not supportive. They even harm one another. with their words or their actions. It's a source of suffering. They are training the younger generation to sin and so on. Now, where most of our families are, of course, is a mixture of these things. There may be some good things even in non-Christian families. There are certainly still bad things even in Christian families. But it's a mixture. of these things. Now, Peter has been, and now very specifically, is making reference to our spiritual families. And so we are brothers and sisters in the Lord, fathers and mothers, children and so forth, spiritually speaking, because God ultimately is our Father. He has made us to be a family. So this, briefly in mind, we come here now to this next command in verse 22. Now, what we've seen thus far in this way, beginning in verse 13, is that Peter's been commanding us to obey God as His children. We must do so always, but again, he is writing in the context of our trials and hardships. And so far, Peter has commanded us to set our hope on the salvation from judgment that awaits believers on the day of judgment. And this is due, of course, to Christ's work on our behalf and God's grace to us. And we do so as we prepare, excuse me, after we prepare our minds and as we are living soberly. Next, we saw Peter commanding us to become holy in all things because God is holy. We do not act like unbelievers. We do not act like the world or false believers. Rather, we seek to be different. We seek to be set apart from sin, comparing ourselves to God, not to one another. And then we have seen Peter commanding us to conduct ourselves in fear of God and reverence for God because though we are spared eternal judgment, even God's children will be evaluated on the day of judgment and given account to the father regarding how we have lived for his honor. Now this challenge is immediately cemented by Peter to the truth of our redemption. And our redemption is certain because Jesus used his blood not money or perishable goods to set us free. And then Peter has gone on to say more about the son indicating that he was chosen by the father to come and to secure our salvation and restoration to God even before God made the world. The Son agreed to do this and he did come to earth as a man. He obeyed perfectly for us. He died an atoning death. He was then raised by the Father and exalted by the Father as Christ. And so we have every confidence because of this, every hope, every reason to believe. Now this is always an encouragement to us, but it's especially an encouragement to us in our suffering. especially when it seems like God doesn't care about us very much. Well, after this brief review of the commands that Peter is already given, we now turn to the next one and the modifying clauses and phrases that he gives for this. Once again, and so verse 22 here, since you have purified your souls and obeying the truth through the spirit and sincere love of the brethren, love one another fervently with a pure heart. And so like with this command, as the others, this one also is you plural. And so Peter is indicating that all of us need to do this, not just the leadership, not just some people, but everyone, all believers must love one another and obey as God's children. Now let's start with the command and the command is at the end of the verse, love one another is the command. And the word used here for love is the word for agape and this corresponds to the Hebrew word in the Old Testament chesed. And so agape and chesed are basically equivalent and these terms emphasize love in the context of a covenant. And for us today, this is seen most clearly in marriage. We make a covenant with our spouse and it's in this context where we love one another. And this covenant is unto death, right, as we say, until death do us part and so on. And we are in covenant then with God, this love that he has shown to us. He has entered into this relationship, this covenant relationship with us. And this connects with what we talked about last week with the covenant of redemption there in verse 20. As the Father, Son, and even the Spirit made a covenant with each other before God made anything, so now Christ and the elect are parties of the covenant of grace with the Father. All whom God has elected are represented by Jesus. And so God's love is shown to us in this context. God's chosen, now Peter says, are to love one another. The other people within this covenant community, this covenant relationship, this spiritual family. Now notice he says to love one another. Now, this is a little bit different than what we see in other parts of Scripture in terms of loving our neighbor. And the Ten Commandments, Commands 5 through 10 in particular, are to focus on our love for our neighbor. And who is our neighbor? Everybody is our neighbor, as the catechism says. Anyone, everyone, whether believer or unbeliever, whether friend and family or stranger and foreigner, even our enemies, we are to love. We are to love our neighbor. Now, Peter's not denying this, but notice it's a little different here. He says, love one another. And so his focus here is not loving our neighbor, loving even the unbeliever, but he is saying here, let's love one another within the covenant. Fellow believers whom God has saved. Now, notice we've been talking about election since verse two and God choosing. We even talked about foreknowledge again last week. But when we're to love one another, we don't know who the elect are. God does, of course, but we don't. And so when we are to love one another, we are to love all who profess faith in Christ. Now we talk and use the language of the church being visible and invisible and we have these ideas here and in the scriptures. And the idea simply is that there are true believers within the church and there are professing believers that aren't necessarily true believers. And the idea simply is that not all who profess faith are true believers. Nevertheless, We are to love one another. We are to love anyone, really, who professes faith. Now, we can use the language of visible and invisible church. The elect are part of the invisible church. All professing believers are part of the visible church. But using the language of the covenant, we can say something similar. Not everyone who is part of the covenant of grace is elect. Now, we need to say that carefully. In Israel, you see Israel as being part of the covenant, the covenant that God made with Abraham. But not everybody is a true believer. Obviously, you have Ishmael, you have Esau, among others. We see the Bible talking about a remnant within Israel. Think of Isaiah and some of the teaching he gave, or Elijah running from Ahab and so forth, and Jezebel. But even those who are in the covenant of grace but not truly saved, they enjoy some of the benefits of being part of the covenant. Even professing believers who are not true believers have the benefit of fellowshipping with fellow believers, have the benefit of hearing the Word of God, singing together, even praying together and so forth. Even if they don't know the eternal blessings, they do receive some blessings by being part of the covenant in this external way. And Peter's saying, love all of them. Not just the elect, because again, we don't know who the elect are. You remember these words from Matthew 7? that I have referenced at different times, these words of Jesus. He says, Not everyone who says to me, Lord, Lord, shall enter the kingdom of heaven, but he who does the will of my Father in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in your name, cast out demons in your name, and done many wonders in your name? And then I'll declare to them, I never knew you. Depart from me, you who practice lawlessness. These people obviously were part of the covenant, part of the church externally. They were doing the things of the Lord, right? Casting out demons and prophesying and so forth. But they weren't true believers. I digress here a little bit. But the point is, from our perspective, it doesn't really matter. Anyone who is coming to church and professing faith in Christ, we're to love them. They're part of the church. They're part of the covenant of grace in this way. Now, there may be some we question and their fruit doesn't match up. Or as we talked about with Jonah today, people take God's name in vain and so on. And part of the love that we show there may be more confrontational, if you will, challenging people and so forth. But still, we are to love those who profess faith. love all who are in the covenant. And so notice what Peter's done here, he's talked about the father in chapter one, most recently we've seen that in verse 17. He's talked about us being God's children in verse 14. Now he's talking about loving those within the covenant in this relationship. And in chapter two, verse two, he's going to talk about us being babies, newborn babes. And so he's been using this language of family and he's using it again here in this way. Now we could talk about Jesus being our brother and some other aspects to this but Peter's been using this kind of language and so love one another, love those who are in the covenant even if they're just externally part of the covenant. All right, now notice then, Peter adds some words to this command. First of all, he adds an adverb. Love one another fervently is how the New King James translates the word. It can mean earnestly, steadfastly, constantly, intently, eagerly. Translations may use one of these other terms. Beware to love one another fervently, not half-heartedly. But earnestly, not generically, not just for a moment, but fervently we are to love. If you look at chapter 4 here a moment, and verse 8, it's a related word here, verse 8, above all things have fervent love for one another, for love will cover a multitude of sins. Same idea, fervent love. When people sin it can be challenging to love but we are to love fervently. That's what will cover over the sins, not ignore them but we don't hold them and be rather selfish and demanding from it. And so love basically takes great effort and we know this. We live with other sinners. Love can be very challenging sometimes but Peter's saying let's love fervently. Now the next modifier that he gives us here is a prepositional phrase, with a pure heart. Love one another with a pure heart. In other words don't love with ulterior motives. Don't love someone just for what you can get out of it. Don't love with a mixture of selfishness. We all can display love and show great zeal and so forth. We just read from Matthew chapter seven. We can do it outwardly, but then have wrong motivations or wrong desire within. As Jesus said, they were showing all this great zeal, but their heart wasn't right. They weren't really loving God. They were doing these things for their own gain in some way or another. We can love one another, but do so because we want to be loved. We want to be praised. We want to be respected. Or we might want somebody's vote, or we might want somebody's money, or we might want a promotion, or whatever it is. We very frequently love selfishly. But Peter says no, love with a pure heart. The word here for pure emphasizes cleanliness. Being clean, washing clean, this kind of idea. Loving sincerely, not muddied with these selfish desires. We are not double-minded. Now as for the word heart, we need to think of course biblically here, not what we would say in our culture. In our culture when we talk about the heart we typically are emphasizing our emotions. But in the scriptures, the heart typically refers to the whole of the inner person, mind, will, and emotion. And so the heart does include our emotions, but it's more than that. And so when Paul says love with a pure heart, he's not just saying with a pure emotion, but to love with pure thinking, love with pure decisions, your will. And so love one another, may that be your goal, not love for self, not selfishness, something I can get out of it. So I'm going to love this person in this setting so I can receive whatever it is that I want. But no, love purely. All right, now let's reflect a moment on our actions, our words, our feelings, our thoughts, our decisions. Are they pure, sincere, loving? I think the obvious answer is, well, of course not. If that wasn't your first response, then you don't know yourself very well. We all have mixed motives. None of us do anything purely. That's why we need Christ. But the question for us is which one of our motivations, which one of our emotions, which one of our thoughts is driving us, motivating us predominantly? Do we act on the right ones or are we acting on the wrong ones, the selfish ones? Each day we should stop and truly evaluate ourselves in this way. Did I love my spouse purely or my children? or people here at church. Be honest. God knows anyway. We don't have to inform him. He knows. But are we going to be honest with ourselves? And when we are, this should lead us to repentance because we have so many sinful motivations in our love. But Peter is saying strive to love one another purely. Let's turn here a moment to 1 Corinthians and chapter 13. We talk about love in this way, this obviously is a relevant passage. Let me read a portion of this here, 1 Corinthians 13 verse 1. Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy and understand all mysteries and all knowledge, and though I have all faith so that I can remove mountains, but have not love, I am nothing." Isn't that really what Jesus said there in Matthew 7? They were prophesying, casting out demons. There's no real love there, so there was nothing. Verse three, and though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing. That certainly is a description of Jonah. He didn't give himself up to be burned, but to be thrown into the ocean. It profits him nothing. He's no hero. Verse four, love suffers long and is kind. Love does not envy. Love does not parade itself, is not puffed up, does not behave rudely, does not seek its own, is not provoked, thinks no evil, does not rejoice in iniquity, but rejoices in the truth, bears all things, believes all things, hopes all things, endures all things, love never fails." Now Paul continues here, my question for you is when we read through this did you think about somebody else and how they're not loving? You didn't hear what was said then. Read this and think about yourself, where do you fall short? and then repent of it and look to Jesus, look to God, ask him to strengthen you, to focus on the right motivations, the right desires, the right way of thinking and the right feelings and so forth. We are to love one another fervently with a pure heart. All right, now. Like the other commands, Peter, again, uses a participial clause to modify this command. I reviewed here just a moment ago the other commands and the other clauses that modify. Here, the modifying clause comes before it, and it is New King James says, since you have purified your souls in obeying the truth and spirit and sincere love of the brethren, there's your dependent clause, so love one another. Now, you could translate it this way, having purified your souls. New King James says, since you have, so that's a helpful way of translating it. And the emphasis here is it's something we've done in the past, but it also is emphasizing something that's ongoing. We call this the perfect tense, past action with continuing effects. So you have done it in the past, but you're continuing to do it. So you have purified and you are purifying your souls and obeying the truth. Now, the word here for purify is a different word than the one at the end of the verse. And so I wish it would be translated a little differently here to highlight that point. This one emphasizes the ceremonial washings and purifications, a cleansing from defilement, a dedicating of yourself to God. And so it is the term that is used in the Old Testament for the clean and unclean laws, dedicating of yourself and so forth. Now, we read about this in Joshua 3 just this morning. They had to dedicate themselves, purify, cleanse themselves in preparation for the crossing of the Jordan. Let's turn just a moment to Exodus chapter 19. Here's another example. This is when they're at Mount Sinai, and they're about ready to receive the law. And in verse 10 of Exodus 19, it says – sorry, I turned to Genesis. There we go. Exodus chapter 19 and verse 10, and the Lord said to Moses, go to the people and consecrate them today and tomorrow and let them wash their clothes. So here it's translated as consecrate. So you're washing yourself. Yes, there's an external component to this, a ritualistic one, if you will, but it's pointing ultimately to the heart. It's not just an external washing, but have your heart ready here, in this case, to receive the law of God. Or in Joshua 3, have your heart ready to cross on the dry land into the promised land. And so a moral cleansing is really the emphasis here. And so even though we say Jesus has fulfilled the clean and unclean laws and we didn't have to wash ourselves ceremonially on the way in the door here tonight, The principle is still the same, we are to be clean, dedicated, purified to the Lord as we come for worship. If you look at James chapter 4 here a moment, here's another example of this, James chapter 4, he says in verse 8, James 4 verse 8, draw near to God and He will draw near to to you, cleanse your hands, you sinners, and purify your hearts, you double-minded. Lament and mourn and weep, that your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and he will lift you up." Now, James is writing in the context of our pride there and judging our brother and so forth, so hence his emphasis. But you see, same idea, purify your hearts, consecrate yourselves." Now notice how Peter says it back in our text, purify your souls, he says. The soul is a reference to the internal part of who we are, a mind, will, and emotion. And so the heart is referring to the inner self. So it's really being used interchangeably here. Now, ultimately, of course, our souls are cleansed by Christ. And His blood is what washes us clean. We talked about that in verse 19 in particular. And he's going to go on and say how we're basically purified by the word of God in the next set of verses. But here the emphasis is more on ourselves. So we can signify this cleansing through baptism, but I think Peter's primary emphasis is on our sanctification. Our souls have been cleansed, yes, through Christ. But remember what he said in verse 14, he calls us obedient children. And so our souls here have been cleansed, or we have purified our souls in obeying the truth, he says. Our obedience. Do not obey ungodly desires or pagan things or false religion or whatever. No, we obey the truth. And so we talked about some of those pagan things this morning. We've talked about that here in verses 18 and 19, for example. We're not obeying those things. No, we're obeying the truth, the truth of the gospel, the truth of God's word. Again, verses 23 and following are going to emphasize God's word. If we've purified our souls in obeying the scriptures, all that Peter has told us so far, all of Jesus' teachings, all the Old Testament, and so forth. That seems to be what Peter is emphasizing. Now, as I mentioned a moment ago, this having purified emphasizes a past action and a continuous action. The past action, I think, is pointing us to our conversion. When we repent and believe, we obey those commands. It's not an offer of salvation. It's a command to believe. You must repent. You must believe in Jesus. And by God's grace, some of us have. And I think Peter does include that here. We've obeyed this truth, this command to believe. Hey, the truth of the gospel. But again, I think Peter has more than that in mind. You are purifying your souls in obeying the truth, our ongoing sanctification, all of our conduct. We are seeking to be holy and so forth. Hey, let me read here a moment. This is Romans 6 and verse 17. Paul says, here in Romans 6 and verse 17, that God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. You've been set free from sin, you become slaves of righteousness. So there's an initial there, right? Our initial conversion, we have obeyed in that way, we've been set free, but now we're slaves of righteousness, we are obeying the truth. And so, similar idea. All right, now, back here in our text, the New King James then has the phrase, through the spirit. And if you don't have the New King James, you don't have that phrase. There are some textual questions there on whether that was originally written. by Peter, but the earliest and best manuscripts do not have the phrase. It seems like it was probably added later and not written by Peter. Nevertheless, it's a true idea, isn't it? That we obey the truth through the Spirit. Paul just said we were dead in our sins. The only way we can become alive is through the work of the Spirit regenerating us. And so without the Spirit, none of us can obey. And none of us can continue to obey as God's children, even once we have been made alive, we're still quite weak, we're still prone to sin. And so it is through the spirit that we are able to obey the truth and purify our souls. So even though it's likely that Peter does not say this specifically, it is certainly a biblical idea. But you can understand why someone might have wanted to add that phrase. Because Peter almost sounds like he's talking about work salvation here. We have purified our souls ourselves through our obedience, something that we have done. And somebody probably thought, well, let's make sure that that's not misunderstood. And so they added it in. But again, certainly we see these ideas in other parts of the scripture. All right, now the rest of this opening clause says, in sincere love of the brethren. That's how the King James takes the preposition. Your translation may have the preposition for or possibly the preposition so that. We're not talking about location here. We're not talking about being in the church or something like that. But he's saying here for sincere love or so that we will have sincere love. It's got a purpose to the meaning here with this preposition. The purpose of our obedience is to have love for our brethren and we are to have it sincerely without hypocrisy. It is to be genuine from a pure heart. And so, again, here's our point. Since you have purified your souls in obeying the truth, it's for the purpose of sincere love. Now notice that Peter is saying this is something that we have done. All right, now, notice the word for love here. Sincere love of the brethren. This word for love is different than the word for love for love one another. The word for love one another, as I said, is the agape word. This is the philos word, so we get Philadelphia, of course, in our state. Philos emphasizes a family love, a brotherly love, a sisterly love. And of course Peter's talking about our spiritual families so it makes sense that he would use this term. It can emphasize that those warm feelings that we have when we get with those that we love more than anybody else in our families and so forth. And yet Peter's not talking about our earthly families he's talking about our spiritual family and so we have a family kind of love for fellow believers. So again, he's saying you've done this, you have loved sincerely your fellow believer. Now the question that comes here is, is Peter intending a difference between a family kind of love, word for love here, philos, and a covenant kind of love, agape? Some people say there's no intentional difference here. Some people say that there is. Obviously, I think Peter's using them in a very similar way here. He's talking about our spiritual family and the love that we have and we are a family because we're part of a covenant, the covenant of grace. So they're not very distinct. But it may be that Peter's intending this point, right? He's saying in this opening clause, You have been doing it. And then he commands us to do it even more. And by switching the words from love of a brother to love in a covenant, you say, okay, it's good what you're doing. You're loving your spiritual family. You have these warm feelings and so forth for your spiritual family. Now let's love even more, a more covenantal kind of love. an unconditional kind of love. May our love move even closer to God's love for us. Maybe we're splitting hairs here but I'm inclined to think that he is intending a difference here. We've been doing well but let's do even more. And so again Peter is saying you're already loving. You already are cleansing yourselves by obeying God's law to love fellow believers authentically but don't grow content with that, don't grow complacent with that. Love one another, obey Christ's command to love. Of course Christ is the one that commanded us to love one another, think of John 15 for example. Move from your warm family love to a deeper, more unconditional covenant love. None of us love perfectly, and so the cleansing of our souls and sanctification will never be complete until heaven. So this idea of, okay, you're doing this, but do it even more is quite fitting because our pure love is still rather grubby. Even our covenantal love is rather hypocritical. Our zeal and infervency is often quite apathetic. None of us have arrived. All of us need to grow more in these ways. If you think you've arrived, then you're farther away from this kind of love than you realize. And so it's like Peter saying, you love in this way, great. I'll love more sincerely. You love genuinely. That's a good thing. Well, do it again. You love deeply, your fellow believer. That's a wonderful reality. Now let's love even more deeply. You're not as deep as you think. And this is always going to be true in this life. Now combine this with the challenge of loving. We're sinners, the people we're loving are sinners, even the people we love the most we can struggle to love sometimes. And of course, when we think of being part of a spiritual family, some of us rub the other person the wrong way or somebody else rubs us the wrong way. Maybe different personalities, different talents or gifts, or what's important to you, or whatever. Different backgrounds. And it can make it hard for us to love. And so Peter's pressing us here. Let's love even more. But remember, his broader point is not just this abstract idea of loving one another, but when we're facing our hardships, Let's love one another, especially when those hardships are due to the lack of love by somebody else. And even if it's a lack of love by somebody else who claims to be a Christian, unloving words, unloving actions, even thoughts will rear up when people are mistreating us, when it leads to friction and strife and discord. And he's going to talk about that in chapter two, verse one. And so in the midst of this, let's love one another, not just when everything's going well, but maybe especially when it isn't. If you can love genuinely the person who is mistreating you, then you're actually coming close to God's love for us. Remember we made reference to Hosea and Gomer with the idea of redemption here a couple weeks ago. Hosea was to love Gomer and all of her unloveliness, all of her mistreatment of him. And that points to how God loves us and all of our sin and all of our mistreatment of him even as his children. And so as Peter is indicating even the person who is sinning against you we are to love one another. Again, remember his broader point here, the point of suffering, not just suffering from the hands of unbelievers, but even from fellow believers in the covenant. And so let's not react to that sin and pull away or push away or something like that. Let's not get angry and defensive and be hurtful toward them. Let's love one another. Or maybe it's not you specifically, but it's somebody else and you see it, right? We're a family and we can see, you know, maybe the brothers are fighting and the sister comes in to try to help out or something to that effect. You know, go after the people who are loving, excuse me, who are not loving and love them. Go after them, pull them back toward righteousness. Pull them back toward more purity in this way. Let's turn a moment to 1 Thessalonians chapter 4. Remember these words of Paul. 1 Thessalonians 4 verse 9, but concerning brotherly love, so there's the philos word, you have no need that I should write to you for you yourselves are taught by God to love one another. There's the agape word. And indeed, you do so toward all the brethren who are in all Macedonia. But we urge you, brethren, that you increase more and more." Paul's saying the exact same thing as Peter. Even some of the same terminology and the shifting of the terminology here. Do this toward all the brethren. And you're doing it. Great. Well, do it even more. Now let's also think about suffering in this way, love sincerely those who are suffering, not necessarily causing suffering for you but other people who are suffering, those maybe outside of our immediate family but still are a part of the church and so forth. Love that person who's suffering, don't think you're superior to them, don't fall prey to the thinking of Job's friends that somehow you're better than any other person because you're not suffering. Now love them, don't look down on them. Conversely, if you're the one suffering and somebody else isn't, don't be jealous of them. Show love, not hold it against somebody else who may not be suffering and you are. And so let's come alongside one another. And maybe we could even say it like this. Let other people's suffering allow you to suffer. And you're trying to love somebody who is hurting. They often will abuse us in some way or another. Well, love them anyway. Encourage them. Well obviously I could go on and on here with a number of ideas. The point's pretty straight forward. You're loving, great. Let's love some more. Let's go deeper in our love. Let's purify our love even more. Now Peter's been emphasizing ourselves here it seems in this verse. In verses 23 and following he's going to shift back to God and in particular his word. It's his word that cleanses us and purifies and saves us. And so that'll be our next point. All right. Well, again, much to say, but here are a few thoughts tonight. Let's pray together. Our Father in God, we thank you for your word. And we thank you that you have loved us. You have entered into covenant with us through Christ. And you have graciously saved us and restored us to yourself, even though we are quite unlovely. But we are thankful, Lord. And so we are thankful that you have not just done this for me, but you've done this for your people and you have made us a family. And brothers and sisters in the Lord, we thank you for this blessing, Lord. But of course, it can be rather challenging to live as sinners among sinners. And it's very challenging for us to love, especially in the context of trials and hardships. And so, Lord, help us. Help us to see the ways where we fall short. And even when we see our successes and we do pretty well, may we not grow complacent, but press on to greater love, to more love, to more pure and more fervent love. from the heart, from the very depths of our being, not just outwardly, and help us to do so not just to impress, but maybe you could say to impress you and to do so in ways that honor you. Lord, this is certainly a challenging topic, but we are thankful that we have you to be our model and to follow. And so help us to do that, Lord. Help us to grow in our love for one another, for those closest to us in our immediate families, and here especially for those in our spiritual family. So Lord, we pray that you would strengthen us by your spirit to do these things, that your church might be edified and your name would be lifted up. We pray all of this then in Jesus' name.