All right, David's gonna come and read for us now Romans chapter 9 verses 22 through 33 What if God, willing to show His wrath and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction, that He might make known the riches of His glory on the vessels of mercy which He had aforeprepared unto glory, even us whom He hath called, not of the Jews only, but also of the Gentiles? As he saith also in Ozi, I will call them my people, which were not my people, and her beloved, which was not beloved. It shall come to pass that in the place where it was said unto them, ye are not my people, there shall they be called the children of the living God. Zios also cried concerning Israel, though the number of the children of Israel be as the sand of the sea, a remnant shall be saved. For he will finish the work and cut it short in righteousness. because a short work will the Lord make upon the earth. As Isaiah said before, except the Lord of Sabaoth had left us a seed, we had been as Sodom and been made like unto Gomorrah. What shall we say then? The Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed not the law of righteousness, hath not obtained to the law of righteousness. Wherefore, because they sought it not by faith, but as it were by the works of the law, they stumbled at that stumbling stone. As it is written, Behold, I lay in Zion a stumbling stone and a rock of a fence, and whosoever believeth on him shall not be ashamed. Father, we're thankful for the salvation we have in Christ. Natural man in his pride and arrogance cannot understand the gospel for it's spiritually discerned. Give us understanding by your spirit to see Christ. Amen. God's sovereign choice. Title of this message taken right here from this portion of scripture that we've been looking at for the last several weeks. A subject which those that They've been taught of the Lord, never tire of hearing. I know some chafe. They go, no, not again. But those that chafe don't know God. You can't say God, the scripture says in the beginning, God created heaven and earth without saying sovereign, because the word God means chief magistrate. There's none higher. And So that's what Paul is dealing with here, is God's sovereign choice. When we talk about God's sovereignty, it's His right to do as He will, where He will, when He will, in whom He will, and that any that contest do so to their own demise. I'm thankful that we have a group here that the Lord has taught in His teaching, starting with the preacher. where there was a day when I did chafe and did not know God. And it took Him laying me low and teaching me of Himself, but through His Word. And so that's what we're going to consider here today. Here's the first point to consider when we're looking at God's sovereign choice. That's in verses 22 to 24. It's in the form of a question. Doesn't God have the right to glorify himself as he sees fit, he's God. All things come from him. He's the creator. All things are from his hand, whether in salvation or condemnation. So being God comes necessarily the right to glorify himself as he sees fit. And that's how Paul begins here in verse 22, what if God, that's a good question, I love that. What if God willing to show his wrath? A lot of people think, well, he shows his wrath when he can't get sinners to do what he wants them to do. That's not what we're reading here. this matter of choice by God, whether for salvation or for condemnation, whether for mercy or for wrath, is His choice. What if God, willing, underscore that, purposefully doing what He does to show His wrath? People get all appalled. I don't understand how God could show His wrath. My trouble is understanding how he could be merciful and gracious because wrath I understand being a sinner. But what if God willing to show his wrath and what to make his power known endured with long suffering the vessels of wrath fitted to destruction. It doesn't take much to read simple words here. Some people say well he chooses people for salvation but he allows others if they want to and they that's their determined direction and he just what can he do his hands are tied that's not the language we see here the language is very plainly the vessels of wrath fitted to destruction and of course this goes all the way back up to verse 21 that we saw the last time he's the potter Doesn't the potter have the power over the clay? Notice, of the same lump. So dirt is dirt. And when you consider who we are as sinners, it's one lump falling an atom. But of the same lump, to make one vessel unto honor, this would be the potter making a nice ceramic pitcher from which he's going to pour the owner, the king or whoever is going to pour water. into vessels, that's a vessel of honor, or another unto dishonor. That's the pot that people use to evacuate in, if you want to know what that word means. There's one pot for that and there's one pot for drinking. And it is the Lord that determines which it is, such as His choice. So nothing in here is left up to man to decide or determine what it is that he will be. And again, the same thing that was said back up in verse 17 concerning Pharaoh is repeated here. This is the grand conclusion that God has the right to glorify himself as he sees fit. Just as in dealing with Pharaoh, he raised him up for one purpose, to destroy him. And I've heard some say, I don't know as I want to believe in a God like that. Well, get ready to meet him. Because this is the God of Scripture. It might not be your God, little G-O-D, but he is the God of Scripture. And if God chooses to glorify himself by fitting some to destruction, and this is what I find interesting, those that oppose this kind of God, they're very happy to be going down the way they are. They say, well, I'd never believe in a God like that. Well, then you're happy with that. Not believing in that sort of God. And if God leaves you to continue down that path, then don't complain about his wrath. Because even in the destruction of sinners, he makes his power known. And who can oppose? When the scriptures say that hell, the voices of hell, the weeping and gnashing of teeth of which the scriptures speak, it's not talking about a place full of remorseful sinners. That the weeping and gnashing of teeth now has to do with them, okay, I'm sorry, I didn't realize it was this serious. Now the words themselves mean rebellion. The gnashing of teeth is in the sense of anger. They were angry at God when they lived. They would not hear of this God while they had breath, even though God was giving them breath. And when he casts them into hell, they continue that. There's no repentance in hell. There's no remorse in hell. Only weeping and anger and gnashing of teeth. And here again, We see that he has the right to glorify himself even in this. It says that he might make known the riches, see that in verse 23, of the glory on the vessels of mercy. He's purposed a distinction. Vessels of mercy, vessels of wrath. A vessel of mercy does not ever become a vessel of wrath. A vessel of wrath never becomes a vessel of mercy. When God has purposed vessels of wrath, it means He's purposed salvation. And that through the Son that He sent in this world, the Lord Jesus Christ. And vessels of wrath have always been vessels of wrath. They never become vessels of mercy. And God purposed that, that He might make known His glory, even in that, that He might make known the riches of His glory, on the vessels of wrath which he had aforeprepared unto glory. You see, the two are prepared, fitted. One fitted for destruction, the other prepared unto glory. None of us could ever have a hope of glory had it not been that God determined that we should be these vessels of mercy. That's what we're talking about when we talk about God's sovereign choice. And any that the Lord has taught, they give him all the glory. They're not making excuses or justifying themselves, thinking somehow they had something to do with their being saved. And here again in verse 24, Paul clearly addresses a matter that attacks the very pride of the Jews because Paul's quoting from the Old Testament. And you know that even to this day, if you run into some religious Jews that read the scriptures, they think that's their scriptures. They don't think that it has anything to do with the Gentiles. That pertains to them, the Jewish people. In fact, they're offended and they were offended at Paul when he would take these Old Testament scriptures and preach Jesus of Nazareth from them. See, the Jews believed in a Messiah, but not Jesus of Nazareth. But Paul was preaching Jesus of Nazareth from these Old Testament scriptures. And not only Jesus of Nazareth, but that he came to save not only the Jew only, it says there in verse 24, even of us whom he hath called, no, not of the Jews only, but also of the Gentiles. This too is God's sovereign choice. Everybody's high on national Israel today, but guess what God's Israel has always been according to his purpose made up of Jew and Gentile And when the Lord Jesus Christ died on the cross He died to save sinners from every tribe nation and tongue But the Jews to this day that's the offense of the cross not only that this one that Said he was the Messiah was crucified and died for them. That was a impossible that he could be the Savior, but that at the same time he came to save the Gentiles and not the Jews. And so in every point of contention here, Paul is putting forth this sovereign God who has the right to choose and to save whom he will. That's the God of the Bible. And we don't find Him backing down, nor do any that the Lord has taught. Just because men don't agree, doesn't mean that it's not so. We have the Word, and therefore, we believe the Word. Whether it's vessels that are prepared unto glory, you stop and think about how God prepared those unto glory that He has saved. He chose them. In His electing grace, even before the foundation of the world, He sent His Son, the Lord Jesus Christ, to earn and establish that righteousness necessary so that when Christ died, that righteousness would be once for all and forever imputed unconditionally to them, and then prepares them in calling them by His Spirit. There's nobody that's gonna wake up in glory one day and find out that they were an elect and didn't know it. Everyone that God has purposed to save in time by His Spirit, He draws them. And that's why I'm here preaching this. I wouldn't preach this had the Spirit not taught me. I didn't learn this in institutes of higher learning, I'll tell you that. I learned just the opposite, that it's up to you, it's up to man, Whether you go to heaven or hell, the decision is yours. That's that's not what the scripture says. And therefore, God glorifies himself even in his choice. Now, you'll notice that all of these references that Paul uses to argue that God is sovereign and that salvation is of him and that Christ alone is the Savior. They're all taken from the Old Testament. That even was more of an offense to the Jews that he would dare take Old Testament scriptures and preach the Lord Jesus Christ from them. But here in verses 25 and 26, you know, he quotes Pharaoh back there in Genesis. Here he quotes from Hosea. When it says Hosea, that's the Greek pronunciation for Hosea. as he saith also in Hosea, I will call them my people which were not my people." So here he even reinforces further how God's purpose for the salvation of sinners always had to do with the Gentiles. We're hearing a different message today. We're hearing that The Lord came into the world. He presented himself to Israel. But Israel, alas, turned thumbs down on him. And so now we're in plan B. God somehow now is working with the Gentile nations, still with the hope that somehow, someday, someway, the Jews are going to believe on him. And then Christ is going to come again and reign over them. That's not what the Bible teaches. If you hear anybody preaching that way, they're not preaching God's word. They're preaching man's idea of God's word. But here clearly, this is written back in Hosea in the Old Testament, that I will call my people, and most people when they see that, they say, ah, that's talking about the Jew, no? Which were not my people. There was that Jewish nation that God established and preserved until Christ came because he promised to bring from that seed, the seed of David, his son. But he always had his people that were among the Gentiles. That's who he's describing here, which were not my people. And call her what beloved, which was not beloved. You hear people and preachers preaching today that God has two people. He's got the Jews that he really likes and would love to favor. But for now, he's over here working with the Gentiles, but his eye is still over here. What does it say here? Call her beloved, which was not beloved. There's nothing either in Jew or Gentile for which God would ever call a sinner his beloved other than in Christ. And be loved, you can't be loved more than to be loved by God in Christ. So there's not two categories. whereby you should feel yourself a little less loved because you're a Gentile versus a Jew. Hear very clearly and Paul quoting Hosea. Let's go back there Hosea chapter 2 and verse 23. You'll notice when Paul writes these scriptures, they didn't have these divisions of chapters and verses. So if you wonder, why does he just say also in Hosea? Well, it's because they didn't add verses until around the 1500s to make it easier to find. But he's quoting from, now we know when you go back, Hosea chapter 2 and verse 23. It's right before the book of Joel. Chapter 2 and verse 23. He says, and I will sow her unto me in the earth. I will have mercy upon her that had not obtained mercy. And I will say to them that were not my people, thou art my people, and they shall say, thou art my God. Who's he talking about? He's talking about the Gentiles. At this time, the Jews were being chastened and taken into judgment by Nebuchadnezzar in Babylon. But the Lord said, I still have my people, even though this people is disobedient, the Jew, my people being the Gentiles. And you go back to Hosea 1 and verse 10, same thing. Yet the number of the children of Israel shall be as the sand of the sea Such cannot be measured nor numbered, and it shall come to pass that in the place where it was said unto them, ye are not my people, there it shall be said unto them, ye are the sons of the living God. Now go back and read that slowly, because he says the number of the children of Israel should be as a sand of the sea. Who's he talking about, Jews? Evidently not, because he goes on to say, you're not my people, there it shall be said unto them, ye are. the sons of living God. His Israel that he purposed to save and preserve was none other than these Gentile dogs. And yet the Lord purposed mercy for them. So these passages here in Hosea that he quotes when he says, Hosea, Hosea, I'll call them my people. Again, who's doing the choosing? Who's doing the determining? Who's doing the calling? Here's an example of that word call that we already saw back there in Romans chapter 8 with regard to the order of salvation in verse 30, for whom he did predestinate them he also, what, called? That means named. Their names were written in the Lamb's Book of Life and those he named or called then he justified when Christ died. And that's the same we see here. As he saith also in Hosea, I will name them my people. So this is not left up to man or what man will decide. No, this is God doing the naming. We talk about his sovereign choice and therefore they are his people. There's a remnant. He says that we'll be saved, they'll be called the children of the living God. That's one type of sinner, those saved by the grace of God, prepared as vessels for glory, Jew and Gentile, bond or free, there's no more Jew or Gentile in Christ. And then, again, this is full of scripture, you see, whether it was in Genesis, whether Hosea. Here, verse 27, now he quotes Isaiah. Don't the scriptures say that every truth should be established in what, the mouth of two or three witnesses? How many more do you need? This is all taken from the Old Testament, by the way, because that's all that was around at that point. When the apostles were sent out to preach the gospel or preach Christ, they had only the Old Testament scriptures. But that shows right there that there's one message throughout all of scripture. There's not plan A, plan B. The Old Testament is called old because it was given in type and picture and prophecy and promise. But the New Testament is not a different message. It's the fulfillment of what was declared in the old. One Bible, one message. Those of the Old Testament, the prophets, the spirit of Christ which was in them, Peter's speaks of. He, they spoke of the sufferings that he should suffer and what the glory that should follow. What's the glory that should follow? Having everyone for whom he paid the debt. He's not going to lose one. That's because salvation is up to him. I get people writing me from time to time asking, can someone lose their salvation? Well, if it's your salvation, you've lost it already. Mark it down. But nobody can lose God's salvation. But he's purposed, it shall be. In fact, it's been done. It's been done. Isaiah also crieth concerning Israel. And that's what we just read there in the, in Hosea. So Isaiah and Hosea saying the same thing only here in Isaiah, it's taken from chapter 10. Verses 22 and 23, but Isaiah also crieth concerning Israel Though the children the number of the children be this as the sand of the sea what? Remnant shall be saved So it's not all Israel that is of Israel God purpose that that nation be set apart preserved for one reason to preserve and bring forth a remnant this passage here specifically Quoted in Isaiah 10 look back there with me And you can write it in a margin if you want there if it's not already there some of these Bibles put these references already next to the verse which makes it easy to Compare and this is what I can encourage you to do compare scripture with scripture You don't have to run over to a commentary and say well. I wonder what this one means well Let's let's just see what God says about it in Hebrews chapter 10 verse 22 here it is for though thy people Israel be as the sand of the sea yet a remnant of them shall shall return and the consummation decree shall overflow with righteousness so there was even here in God's dealings with Israel of old when he brought judgment upon them there was a remnant that was determined by God being what vessels of mercy But there was also the rest, which were vessels of wrath, by which it says here, notice, the consumption decreed. Just put that out of your vocabulary when you hear people going, well, God's permissive will. If people won't believe on him, then he just permits them then to have to go to hell. No. It's decreed that this overflow would be done, the consumption decreed shall overflow with what? Righteousness. It's just because God does it and God does it because it's just. Again, I come back to, we ought to marvel that any of us can have any hope of being saved and being vessels of mercy. That's what ought to amaze us when we sing about amazing grace. That's amazing. shouldn't shock us to hear that God condemns sinners. What amazes us, should amaze us, is that not only save sinners, but why me? Why me, Lord? In verse 23, again, for the Lord of hosts shall make a consumption even, what, determined in the midst of all the land. And when you go back and read that consumption, where the Lord raised up Pharaoh, raised up Nebuchadnezzar. He did Pharaoh too, but raised up Nebuchadnezzar to go through that land and ravage the land. We see pictures of warfare today and we think, where's God? God's in that. He's the one purposing it, determining it, executing his judgments. In fact, every time someone dies, it's God executing his judgment. There's no random, innocent people that are dying. Any that die, the wage of sin is death. But if the Lord, even in the death of his saints, in other words, those that he has justified through the blood of Christ, their death is precious unto the Lord. But all the rest, it's decreed. It's all decreed according to God's purpose and will. See, that's the part that people cavil at. Because when you talk about God's sovereign choice, which is what we're looking at here, it's for salvation, but it's also for damnation. And some halt in saying that they want to think that somehow there's a side there that God really would rather not. But he's holy, he's just. And unless that justice has been answered by a justice and a righteousness that is equal to that of God himself, then there's only one end. for such, and that is condemnation. That's the work of the Lord Jesus Christ, that when he laid down his life, he answered every jot and tittle of God's law and justice, not only in the letter of the law, but in the spirit of it. That's what Christ worked out, that God might be just to justify. But there it is, coming back to my text, a remnant shall be saved. We're not out trying to get the world converted. And I know there are some that think that's what we're to do. We're to try to get as many converted as we can while there's time. That's not why Christ sent out his servants. That's not why he raised up his prophets. It's clear in reading the scriptures that this message, even though it's an offense to most in the world, Yet, it is the message that God has purposed for what? The saving of that remnant. I tell people all the time, I'm just on the trail of God's sheep. I'm not going to get distracted when I see a bunny rabbit running down this path here, a squirrel over there, a goat over there. I can't make them into a sheep. But I can sure understand the bleeding of a sheep. And when I hear it, I know it's the Lord that's giving that cry. And That sheep, as he hears the voice of Christ, will come running when he hears the voice. Not my voice, Christ's voice. What I do is declare Christ from the scriptures. And those ears perk up. I know mine did. Perked up. Thankful for the voice of Christ. And here in verse 28, it says, verse 28, for he will finish the work Whether it's a work of condemnation, he'll finish it exactly according to his purpose, but also of salvation, when he says he will finish the work and cut it short in righteousness. When the Lord Jesus Christ came to this earth, had it not been determined that he came to lay down his life, he'd have lived forever. But God cut it short. When it says here, cut it short in righteousness, there was a righteousness that the Lord Jesus Christ came to earn and establish and he did. And when he had finished it, remember from the cross, he cried, it is finished. It was finished. He cut it short. There is not today this ongoing work of God trying to make sinners righteous. waiting for them to believe and when they believe now somehow saying okay now you're righteous because you believe no this work was cut short already when Christ died cut off he was cut off that's what that word cut short means there was an execution in righteousness that took place and it says because a short work will the Lord make upon the earth this also he was quoting from the Old Testament scriptures. How was that work cut short? When was it accomplished? It was done when Christ came and paid the debt. And there's nothing more to add to or take from what he did. So complete was that work that Christ accomplished to the satisfaction of God the Father, that when he finished the work, there remained nothing but righteousness. to put to the account, the spiritual account of every one of his elect, every one he purposed to save from beginning of time all the way to the end. And that's when it was accomplished. But there's also a cutting short in the work of righteousness with regard to condemnation, that those for whom Christ has not paid the debt, their day of judgment is coming. They might be living Quite high on the hog, as they say, in their lives and enjoying some amount of prosperity. But there is a day when that will be cut short and judgment will be executed. That's God's sovereign choice. That's what we're looking at here. And the truth is, as it says in verse 29, again in Isaiah, except the Lord of Sabaoth, that's not the word Sabbath, But there's the word Sabaoth, which means the Lord of hosts. If you can think of a biggest army that ever marched on this earth and there was a general over that army, as powerful as it was, that general was over a host. men in That army here. The Lord is called the Lord of Sabaoth the Lord of hosts That means the entire universe is his at his disposition to do what he will But except he had left us a seed That goes back up to remnant doesn't it that goes back up there to vessels prepared unto glory except he had left us a seed. Now what is that seed that he has left us? It was all the way back there in Genesis chapter 3 and verse 15, the seed of the woman. He purposed from the fall. He didn't go into plan B once the fall occurred. God ordained the fall that that seed of the woman might be brought from this earth raised up, that seed preserved for this people, because that's the only way that any are saved, redeemed, and justified through that seed, which is none other than the Son of God in the flesh. Except he had left us a seed, we had been as Sodom and Gomorrah, been as Sodom and been made like unto Gomorrah. That means then that we would have been reprobate. Without Christ, there is no salvation. Without God having determined that we should be in Christ, there's no salvation. It's not of him that willeth, nor of him that runneth, but of what God that showeth mercy. So you can imagine some of these readers having their back up already thinking, wow, that's pretty strong there. It's as strong as what God has determined. And I know there are people that like to skip around this and him haul, but those that do do so to their own destruction. They themselves will be condemned. By seeking to hide or alter in any way, God's Word. Unless God's been. His purpose to be merciful to them. So it brings us then to the conclusion here in verses 30 to 33. What shall we say then? Remember the section began with what if God began with that question in verse 22. Willing to show his wrath and to make his power known. So what shall we say then? This is this is anticipating the riot. The opposers. That the Gentiles, which followed not after righteousness, have attained a righteousness." Boy, you talk about fighting words to a Jew. You're telling me that these Gentile dogs, to whom the law was never given, they're just out there hanging out as heathen nations, and now they are that chosen seed of God and have found a righteousness that they weren't even seeking? And he says, even the righteousness which is of faith. Now when you see that word faith, put the faith, that righteousness which is of Christ, put it that way. Faith has one object, Christ. So it wasn't anything in them that all of a sudden the light came on and they thought, hey, we better start seeking the righteousness of God and Christ. No. They were brought to this through the gospel, through the message of Christ, though they sought it not. And as if that wouldn't offend a Jew enough, Paul goes on to say in verse 31, but Israel which followed after the law of righteousness. In other words, they went back to the law and they thought that by their keeping of the law that somehow they were establishing a righteousness that would be acceptable to God. What does it say there? Hath not obtained to the law of righteousness. Why? Because the law condemns every sin. If a man were to obey the law on every point but disobeying one, he's condemned of it all. And so even in this, God's justice and God's righteousness is manifest. That those that are saved, that he has saved, he saved in a just way. How? Christ established their righteousness. Christ fulfilled their, every debt, everything they owed. And those that sought by their own endeavors, or by their own way, or their own works, they were found condemned. And there's a question again, wherefore? He's anticipating objections. Like someone cries out, what? Because they sought it not, what? By faith. And there where you put faith, put Christ. They weren't looking for this Christ. They had a Christ of their own making. And why is it that people are condemned today? It's not because it's not clear in scripture. The law is clear. It points sinners to Christ, but people aren't seeking salvation by Christ. They want a Christ who cooperates with their works and their way. And the scriptures are clear. That'll never be never be. It says, but as it were, by the works of the law, you see, the two were opposed. There's the work of Christ. Who's come and fulfilled all righteousness. And God is satisfied and has declared righteous once for all those for whom he died. And then on the other side, you've got the zealots, the ones that are striving, thinking that somehow by their obedience to the law, that they'll be accepted. What's the problem? It's pretty clear, verse 32. They've stumbled at the stumbling stone. God put the stone right there, upon which then he would build his church. And what do they do? They stumble over it. And they curse the stone. Kick at it. Think, who put that there? That shows the rebellion of the heart. As it is written, here it is again, Who put the stone there? Who caused the stumbling? God's sovereign choice, it says, as it is written, behold, I lay in Zion a stumbling stone. God purposed that Christ be a stumbling stone. To these that he had purposed should be condemned a rock of offense. What's the offense of the cross? What's the offense of Christ? It's that he didn't die for everybody. Somebody started a lie years ago, somewhere, said that Christ died for everybody. And when you tell people he didn't die for everybody, oh, that's an offense. What's good for one ought to be good for everybody. Well, that's not how God purposed it. Here he says that God, notice that word behold I, lay in Zion, a stumbling stone, a rock of offense. People say, well, it's not fair. That's the offense. Well, salvation don't have a thing to do with fairness. What's fair is that all be condemned. You want to be fair? All right. But God is merciful and gracious and his purpose to manifest that grace and mercy and saving some a great number. But not all. You see, so that's the offense. The other lie that was started is that God loves everybody equally. But that's not what scripture says. Scripture says, Jacob have I loved. There's that remnant, that seed that should come from Jacob. And he saw, have I what? Hated. Again, it shouldn't surprise us that he would hate. And he saw. What should surprise us is that he would love a Jacob. Because we're no better. No different. But here, to conclude, it says, and whosoever believeth on him shall not be ashamed. A lot of people like to say, well, there it is. See, whosoever will? No, whosoever shall believe on him. Those that believe on him shall not be ashamed. Who's going to believe on him? Not a vessel of wrath. They'll never believe. They'll die with their fists raised in the face of God, which is where we would have been had it not been for God's mercy and grace. whosoever believeth on him that believing on him and that's important there in the translation not just in him you really realize that even the devils believe in Jesus they know who he is but they and they tremble it says over there but to believe on him means to rest entirely on him who he is, why he came, what he accomplished, and for whom he did it, and where he is now. Believe on him. Guess what? You'll never be ashamed. I'm thankful it's there because I know some that struggle with this. Am I the Lord's or am I not? Am I one of his elect or am I not? Christ said, all that the Father giveth me what shall come to me. And him that cometh to me, I'll know why he's cast out. Why won't he cast him out? Because he's the one drawing him. He's the one giving that faith to believe. But all of this is by God's sovereign choice. To him be all the glory. Well, that's like a good meal. You hate to come to the end of it, don't you? And it's kind of like, can we have that again next time? Well, we're going to move on. There's more to have. But it's all to the glory and honor of Christ. you