So Isaiah 28, Isaiah chapter 28, and I'm just going to read the verses that I'm going to preach from, but please have the whole passage open in front of you, and those of you who are here, I hope will get the sense of this. So Isaiah 28 from verse 20 to verse 22. And in the light of what we have looked at, you might think that this is quite a strange thing to say. You might think, what on earth has this got to do with what the Prophet has been talking about in the earlier part of the chapter? Well hopefully, I might, hopefully I'll shed a bit of light upon that, hopefully. So Isaiah 28 verse 20, for the bed is too short to stretch out on, and the covering so narrow that one cannot wrap himself in it, for the Lord will rise up as at Mount Perazim, he will be angry as in the valley of Gibeon, that he may do his work, his awesome work, literally his strange work, and bring to pass his act, his unusual, his foreign, his unusual act, something that you didn't expect God to do. Now, therefore, do not be mockers, lest your bonds be made strong. For I have heard from the Lord God of hosts a destruction determined even upon the whole earth." And the word destruction there, the Hebrew is a complete end, if you have a Margin Bible. It tells you that, a complete end. So it is destruction in one sense, but it's the end, the final great day of judgment as it were, which is of course destruction for the wicked world, but it is the bringing in of the new heavens and the new earth. So it's negative, but it's also incredibly positive for the believer. We'll come to that in a moment or two. Now, this is a very, as I say, surprising comment made here. What has this got to do with the rest of the chapter that we've been looking at over the week? Well, I hope to make that clear in a moment or two. It's interesting that if you have a margin Bible, Those words in verse 21 about the Lord's strange work, the New Testament reading connected with that is our Lord's prayer as he weeps over Jerusalem in Luke chapter 19, which our pastor read to us earlier, and I'll come to that in a moment or two, to see that. Now, I didn't choose the hymns today, but if we had, we would have sung, I hoped, a hymn which has this line in it, O may this strange, this matchless grace, this God-like miracle of love fill the whole earth with grateful praise and all the angelic choirs above. Now, we don't often use the word strange to describe the work of God, do we? unusual, strange, awesome. Well, we might use the word awesome, but I don't think we often would use the word unusual. Well, again, we'll come to that in a moment or two and hopefully make that clear to you. Let me just give you a brief recap, because it's some weeks since we looked at this. Here is this chapter. It's a chapter that begins with that dreadful word, woe. Woe to the crown of pride, the drunkards of Ephraim! Ephraim's great sin is described in verses 1 to 4. And yet, in spite of that sin, The Lord protects and keeps his people, verses 5 and 6. The Lord of hosts will be for a crown of glory and a diadem of beauty for the remnant of his people. And verse 6, for the strength, the end of the verse, for the strength of those who turn back in the battle at the gate. So God keeps his people in spite of the sin all around them. Ephraim, Samaria, that is, Ephraim is a short hand turn for the whole northern kingdom, is bad enough. But Judah is even worse. And he speaks about Judah in the next verses. They should have known better. Instead of trusting in God, they've gone to Egypt, to trust in Egypt for help. And then they tried to make a treaty with Assyria, which was the great nation at that time, but Assyria was like a lion waiting to pounce and to destroy them. And if we were looking at it today, we might say it would be a little bit like Ukraine being overtaken by Russia, and they coming in, and well, Syria was wanting to do that to the people of Israel. They thought they were okay, they were on Syria's side, but that was naive, it was foolish, and their drunken revelry is very soon exposed. The Lord says they are intoxicated with pride, and self-sufficiency and materialism prevailed, and instead of looking to the Lord God of their fathers, who was to be their crown of glory and their diadem of beauty, they had rejected God's Word. And so we saw that in verses 7 to 8 their sin is described, in verses 9 to 10 their suffering is exposed, and verses 11 to 13 their salvation was rejected. And what was designed to bless them becomes the means of judgment. And God's Word which came to them, line upon line, precept upon precept, here a little, there a little, which they thought was a burden, was designed by God to bless them. But because they had rejected God's word and they no longer looked to him, they thought, well, they'll make a covenant with death, verse 15. Basically, death, you leave us alone and we'll leave you alone. Well, that's foolish, isn't it? Because we all have to face death. The old Puritans said that the only two certain things in life are death and rent day, paying taxes. Well, those are the only two certain things, aren't they, in life. And the situation becomes so bad that God said the whole thing will be swept away. Verse 15, an overflowing scourge will pass through. Verse 17, justice and judgment will sweep away the refuse of lies and the waters will overflow the hiding place. And there seemed, verse 18, to be no hope, because their covenant with death would be annulled, and judgment would come. But right in the middle of it, God comes with this great message of promise and blessing. A sure foundation. Behold, verse 16, I lay in Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation. Whoever believes, will not act hastily, will not be discouraged. Now those are words of course that the Prophet takes up later in Isaiah 45 and verses 16 to 17 where we read these words. They shall be ashamed and disgraced, all of them. They shall go in confusion together who are the makers of idols, but Israel shall be saved by the Lord with an everlasting salvation. You shall not be ashamed or disgraced forever and ever. So here in the face of the storm and judgment coming, there is a wonderful way of escape, deliverance. So the question to us tonight is this, are you safe? Are you safe in Christ? Because if you're not safe in Christ, the judgment will come. So what do we make of these three verses? What is the point of these three verses? Well, let me give you three verses. I've got three headings. All right, here's the first one. True rest rejected. True rest rejected, verse 20. For the bed is too short to stretch out on, and the covering so narrow that one cannot wrap himself in it. What on earth has that got to do with what the Prophet has just been talking about? Well actually, if you've been reading the chapter carefully, and I'm sure you have, you will know exactly what it refers to. Because in verse 12, God has said to them, through the prophet, this is the rest with which you may cause the weary to rest, and this is the refreshing. Yet they would not hear! They would not hear it! So why are the people in this state? What was the attraction of this bed that is too short and the covering that is inadequate? Because they had rejected the rest that God had promised to them. They turned their back upon God. They had, in the words, as we sometimes say, they had made their own bed, and now they got to lie on it. You know that expression? You know, sometimes people do this. Well, I'm going to use an illustration about someone in my own family, but I won't do it because it's not fair. But you know, sometimes people have to learn the hard way, don't they? You might have met somebody, I'm sure you know people, where you say to them sometimes, or you say about them, you're talking behind their back, I hope not in the wrong way, but you say, the problem with that person is they have to learn the hard way. You can tell them till you're blue in the face, but they won't take any notice of what you say, and they will go out and they will do whatever they're going to do, and then they fall into trouble, and you can see it coming, you know it's going to happen that way. And you say to them, when they come to you and they moan and they say, oh, I told you so, you've made your bed, you've got to lie on it. You understand, I hope you understand. You all look blank, I don't know whether you understand. Oh, I've got one or two smiles, that's all right, good. I was thinking you all made me fall asleep, no, no. That's the point, isn't it? They've made their bed, they've got to lie on it. They'd rejected God's Word in their drunken stupor. They had trusted in their alliance with Egypt. So Franz Delitzsch, the great Hebrew commentator of a previous century, said this, how mistaken they had been in the measure, how miserably and ridiculously they had miscalculated. That's what they had done. Now what they had done also is that they had laughed and mocked at God's Word. Those are the words in verse 9, I spoke about them when we looked at them. Whom will he teach knowledge? Is God going to teach us knowledge? We are intelligent people. Whom will he make to us to understand the message? Those just weaned from milk, those just drawn from the breasts? In other words, is God teaching us like little children who don't understand? Well actually yes, God is, because you're acting like little children. Not you, but the people in the passage. And that was the situation. And they laughed. And the Hebrew word is a sense of mocking laughter. Now we're going to meet the same thought again in a moment or two, in verse 22, when we read the word mocking. But it was mocking laughter at God's word. But this was no laughing matter, This was now a day of judgment, a day of terror. Verse 19, it will be, the end of the verse, it will be a terror just to understand the report. And report there is the word. Isaiah had come preaching the word of God, the report of God's truth coming to them through Isaiah the prophet. But now, instead of something to laugh at, it was something that filled them with terror. They were frightened. And so instead of relaxing in amused indifference upon the bed, they find that the bed, the couch is too short, and the cover won't cover them, and they cannot rest in comfort. In many ways we see that happen, don't we, in the Garden of Eden when Adam and Eve fell against God. What did they do? They made fig leaves and sewed themselves together. But that was inadequate to cover them. It's the same thought, it's the same principle. We try to cover up. We think we can cover ourselves. We think we can hide from God, but we can't. God saw their disobedience. He saw their confusion. And nothing can hide our state before God. And many try today to cover themselves, don't they? Things that they can think they can cover their hearts. But it's all inadequate. some hide in their riches and their wealth. They think because they've got everything that this world offers, they don't need God. And they can argue with God at the end, they can argue when they get there. Wasn't it Bertrand Russell who said, when people said to him, what would you say when you meet the Almighty? And he said, why did you not believe in me? Bertrand Russell said, there's not enough evidence, not enough evidence. My friends, the world is full of evidence of the glory of God if people will only open their eyes and see it. Anyway, I won't stop with that now. But that's, you know, they hide. Some hide in their ambitions and in their life. But uneasy lies the head that wears the crown. Some hide in their vices, in their wickedness, in their immorality. They think, well, their happiness is the most important, so well, I've been with this woman, but she displeases me, so I'm going to divorce her, and I'm going to have somebody else, and I'm going to, you know, but my pleasure is the most important thing, and it doesn't really matter how I live. And they look for satisfaction in the cares of this world and the things of this world. They make a covenant with death, but it won't stand. It will fail. And this is a distressing reality to many people today. Why is it that there are so many people who are troubled with mental health and mental illness these days? Why, there seems to be, I don't know, in my lifetime, I don't know, those of you who are older may be able to say so, but it seems to me there's a greater problem this day. Why? Well, I'll tell you, part of the reason is because we've got away from God and his word. And time and again when I hear some of these tragic stories of people with mental problems, I think what you need, my dear friend, is the Gospel. You don't need a psychologist or a psychiatrist, you need the Word of God, you need the comfort of the grace of God, and the wonder of sins forgiven, and the wonder of knowing that you have peace with God and a hope of heaven. And people don't have that, their lives are empty, they're worthless. And how often in open air preaching, well I've done this and I'm sure I've heard your pastor do this when he was down in St. Ives, but others say this, how often do you say when you preach to people in the open air, you say there's hope in the gospel, there is forgiveness, there is salvation in the grace of God. And sometimes I put it like this and I've heard other people do, I remember hearing Lance Pimworth do it like this, and others, Verna Wright and people. And they would say, my friend, you can go to bed tonight, you can put your head on the pillow, and know that whatever happens to you, nothing can separate you from the love of God in Christ Jesus our Lord. I don't hear that so often. Do people still say that kind of thing? Yes. But that's the thing, isn't it? We're telling people that there's hope, there's wonder in the Gospel of the grace of God. Here is hope. Here is a bed which is adequate to rest upon. Here is a cover that will cover your soul. In the words of Augustine years ago, as he said of God, thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee. And in the Lord Jesus Christ we find rest. And we can rest content, but if not, then we're trying to lie on a bed that's too short and a cover that doesn't cover us. But in the Lord Jesus Christ we can rest for time and eternity. That's the first thing, true rest rejected. Don't do that, my friend. That's folly, that's folly. Here's the second thing. God's strange work, verse 21. God's strange work. Now the word used in verse 21 is, it can be the Hebrew word, it can be translated strange, and it is translated that way in some versions. Our version says awesome and unusual. For the Lord will rise up at Mount Parazim. He will be angry, as in the valley of Gibeon, that he may do his work, his awesome work. bring to pass his act, his unusual act, his unexpected act, his strange work. Now this is a description of God's great provision. He is doing his strange work. Where there is judgment, there is a refuge. Where there is disaster, there is a sure foundation. In the face of judgment, he sends his blessing. This is strange work. Our God saves sinners. He goes after the lost. He rescues the perishing. He gives hope to the hopeless. This is God's strange work. My friend, have you got a grip of this? I think sometimes those of us who hear the gospel preached over and over again, we lose something of the wonder of what is happening in this incredible gospel of the grace of God. This is deliverance, it's freedom. And I think sometimes we're so used to hearing about it that we've lost the awe and the wonder and the greatness of the gospel of the grace of God. My friends, the older I get, the more I'm amazed that God should save me. Don't lose that. Don't lose that sense of the glory of what God has done for you. Now how is this illustrated here? Well in a nation ripe for judgment, God still speaks a message of mercy. We saw that in verse 16. The tried stone, the cornerstone, the foundation stone. Believe on him and trust him. But if you're not built on this foundation, you have no anchor for the soul, if you pardon me, pardon me mixing my metaphors slightly. Or you're trusting in a bed that is too short. Your hoped-for protection is utterly and totally inadequate. The only hiding place is in the blood of Christ, the Lord Jesus Christ, the Rock of Ages, covered by his shed blood, clothed in his robe of righteousness. Matthew Henry says this, those who do not build upon Christ as their foundation, but rest in a righteousness of their own, will prove in the end thus to have deceived themselves. They can never be easy, safe or warm. The bed is too short, the covering is too narrow. Now Isaiah has made this point in different ways over and over again already in his book. If you just turn back to chapter 26, just the previous page, and look at the last two verses of the chapter, let me read them here. Come, my people, God's people, enter your chambers, shut your doors behind you, hide yourself, as it were, for a little moment, until the indignation is passed. For behold, the Lord comes out of his place to punish the inhabitants of the earth for their iniquity, The earth will also disclose her blood and will no longer, no more cover her slain. But your people, God's people, my people, enter your chambers, hide yourselves. Where are you to hide? Judgment is coming. Hide from the judgment in this protection that God has given. Hide in the blood of Christ, your only safety. Now, I have sung in a number of choirs, male voice choirs and others. When we were at Bible College, we had a male voice choir and we went round and we did some evangelistic tours up in, particularly in Scotland, but in other parts of this country. And one of the songs we sang was this. I'm not going to sing it to you, don't worry. Panic not, but I'm going to quote the verses to you. Listen to these words. I don't know if you know this hymn. If you look it up on the internet, there's only a modern a corrupted version up there that I could find. I had to go back and find the actual music book that we sang out of to get the right words, because when I looked it up on the internet, I thought, these are not the words we used to sing. They're pathetic. Well, I mean, they're perfectly good words, but they don't give the impact. Listen, listen to these words. Come from the loathsome way of sin. Hide you in the blood of Jesus. Come, for the Lord will take you in, hide you in the blood of Jesus. And the chorus. Oh, hide you in the blood, for the storms are raging high. Oh, hide you in the blood, till the dangers pass you by. Come to the shelter's safe retreat, hide you in the blood of Jesus. Come, for the storms around you beat, hide you in the blood of Jesus. He on the cross was crucified, hide you in the blood of Jesus. For all your sins the Saviour died, hide you in the blood of Jesus. Then, when the last dread storm shall roar, hide you in the blood of Jesus. Sheltered in Christ forevermore, hide you in the blood of Jesus. That's the place, my friends, that's the thing. Hide you in the blood for the storms are raging high. Hide you in the blood till the dangers pass you by. We live in a dangerous world. We need to hide in Christ. We need to be safe in Him. That's the place of safety and security. And yet today men and women are so concerned about their bodily and mental and social needs and yet they reject the spiritual, the one thing that endures forever. What folly, what folly, what stupidity. Now to illustrate this, Isaiah in this verse uses two historical occasions. Mount Perazim and the Valley of Gibeon. What is he referring to? Now I know there are debates about the different illustrations, but I'm following Professor E.J. Young in his commentary. I think he has the right answer to this. The first one is David against the Philistines. This is referred to, you don't need to turn to it, or you can if you want, in 2 Samuel chapter 5, and in verses 17 to 25. This is not long after David has been made king over all Israel. They come to Hebron, they vow themselves to him, and they go up and they conquer Jerusalem. They win back Jerusalem, which they had lost. Now some people say this was the first time that the children of Israel took over Jerusalem. No, it isn't. If you read back in the book of Joshua, you will find that when they first went into the land, the children of Judah captured the land of Jerusalem, the town of Jerusalem, and made it their capital. But then they lost it to the Jebusites. Foolish! They didn't, and Joshua rebukes them for it. You can read about it in Joshua's Joshua. And they never got it back again until this great event here that is described here. And when the Philistines heard, verse 17, 2 Samuel 5, 17, that they'd anointed David king, they went out to search for David. David goes down to the stronghold. The Philistines also deployed themselves in the valley of Rephaim. And David said, shall I go up? And the Lord said, yes, I will deliver them into your hand. God said that so he goes up to Baal, Baal, Baal, Perazim and David defeated them there and he said the Lord has broken through my enemies before me like a breakthrough of water therefore he called the name of that place Baal, Baal, Perazim. And then they go out and defeat them in the valley of Rephaim, and God gives them tactics how to defeat their enemies. And Isaiah is using that. The Lord will rise up as at Mount Chorazim. He will defend his people as he did with David. But those who fight against him will be destroyed. And then he uses a second illustration of the valley of Gibeon. And that takes us back to Joshua chapter 10 and verse 10. The context is verses 1 to 15. I won't read it all through, but it's the occasion when the sun stands still. Don't ask me how that was done, but don't deny what God has said in his word that he did. All right. I believe in the inspiration of God's Word. I'm a six-day creationist. I believe that God has total and, I'm sure most of you are, total and utter control over his world. And if he wants to stop the sun in its course, he can do it. And how he does it, well, there are various things, and having got a physics background, I can understand some of the ways in which it might have happened, but we don't know how it happened. We know that God did it. God did it. It was God's strange work, God's unusual work, but he did it. And what is the testimony of Joshua? In Joshua 10, verse 10, the Lord routed them before all Israel, killed them with a great slaughter at Gibeon, chased them along the road that goes to Beth Horon, and struck them down as far as Azekah and Makeda. God did it. The Lord cast down large hailstones from heaven. And there were more who died from the hailstones than those whom the children of Israel killed with a sword. And Joshua tells them to write a record to recount God's strange work, God's awesome work, God's unusual work. Now, of course, there are two things to this. There are what we might call work that is strange to God, work that is strange to God. What is God's strange work? Now, in this chapter of judgment and condemnation, you may be surprised by this, but the first thing is that God's strange work is judgment. He takes no pleasure in judgment. You know, there are people who think that the God of the Old Testament, or that God in the Old Testament, is somewhere up in heaven, and he's looking for ways of being unkind to people, of punishing... No, my friends! God is punishing sin. He is a God of justice. That means His wrath burns against sin to the lowest hell. But the Bible tells us He takes no pleasure in the death of the wicked. What does He say? Turn ye, turn ye, why will you die? Why do you persist in rebellion against me? That's the whole point of this chapter, one of the points of it. He delights in mercy. Exodus 34, 6-7, the Lord passed before Moses and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin by no means, clearing the guilty, visiting the iniquity of the fathers upon the children and the children's children to the third and the fourth generation. But God by nature and by grace is merciful and gracious and long-suffering and abounding in goodness and truth. We see that so clearly illustrated here. And in Psalm 103, I hesitate to say it's my favorite psalm because there are so many favorite psalms on there. But it's certainly one of my favorite psalms. Listen to these words, I love these words. Verse eight, the Lord is merciful and gracious, slow to anger and abounding with mercy. He will not always strive with us, nor will he keep his anger forever. He has not dealt with us according to our sins. Hallelujah, my friends. nor punished us according to our iniquities. What an amazing thing that God should do that. For as the heavens are high above the earth, so great is his mercy towards those who fear him. As far as the east is from the west, so far has he removed our transgressions from us. As a father pities his children, so the Lord pities those who fear him. For He knows our frame. He remembers that we are but dust. He knows that we're weak. He knows that we need His help. He remembers that. He pities us. He has sympathy with us. What an amazing, what an amazing God this is. His strange work. But then there's work that is strange to us. Well, of course, we've seen that illustrated in the illustrations of David and Joshua that I've given, deliverance and mercy. God's deliverance of his people from Egypt under Moses was God's strange work. How could they have expected, while they were slaves in Egypt, ever to be saved in the way that God saved them? and for the Egyptians to perish in the Red Sea, for God to divide the waters. And then, after they had got over, two million people. This was no, I don't know if you've seen the Cecil B. DeMille film about the Red Sea crossing. Don't you believe a word of it? It's nonsense. You know, you can't get two million people over in a little narrow gap like that in an evening. If you're going to get that number of people across, the dividing of the waters must have been two miles at least, to get that number of people across in one night. That's a miracle! This wasn't just some little narrow track or something, or they're finding their way over standing stones in the water or some nonsense that people say. No! God parted the waters! It must have been at least two miles apart. to get that number of people across in one night. And after they had got across, the Egyptians come across with their, and when they went over on dry land, do you imagine that? Do you imagine that? It was the same when the Jordan was parted. If you dam a river up, the silt and the mud and all the stuff on the bottom, it takes a while to dry up. But no, God sent a mighty wind so that they could march on dry land. It specifically says that. Then when the Egyptians, the Lord sent the waters back and destroyed them. God's strange, God's awesome work. God's destruction of his enemies, his unusual act. God's providence in the story of Esther. You know that little story, that book which doesn't mention the name of God in it, but he's full of the providence of God over and over again. And the irony, perhaps irony is the wrong word in one sense, but of the irony of what happens in chapter 6 when King Ahasuerus is full of praising Mordecai and Haman is coming full of the intent to kill Mordecai. And what happened there, how God in his timing is so perfect! So that Haman's deceit is exposed. God's strange work, God's awesome work. And then when the children of Israel returned from exile, how much time to stop with that. And then of course our Lord weeping over Jerusalem. Do you ever understand that? I don't. Here is the God of the whole earth and yet he weeps, he weeps, he weeps. This is amazing my friend. Now I mustn't stop preaching on that because it's an incredible, incredible thing. We need to think about what is happening there. God's strange work, God's awesome work. God's strange work, God's awesome work when he raises up Martin Luther at the beginning of the time of the Reformation. and raises up Mike Calvin and others. And then the God's strange work when he calls a high society lady, the Countess of Huntingdon, to faith in the 18th century, and she uses her money to fund George Whitefield and Harold Harrison, the other people who were preachers of the gospel in that time of revival. God's strange work, his awesome work, his unusual work. God's wonderful salvation, and if you're a Christian here today, God has done His strange, His wonderful, His awesome work in your life, my friend. His wonderful salvation coming to you through the preaching of His word. God's strange and awesome, unusual work. You deserve His wrath and judgment. You deserve punishment for your sin, but He saved you and redeemed you. Praise His name. Therefore, thirdly, and more briefly, verse 22, hear the word of the Lord. Hear the word of the Lord. All right. The true rest rejected, verse 20. God's strange work, in verse 21. Thirdly, hear the word of the Lord, verse 22. Now therefore, do not be mockers. Take heed. Do not scoff. And the word in the Hebrew has a sense of scornful laughter. It's similar to verse 14. Therefore hear the word of the Lord, you scornful men who rule this people who are in Jerusalem. Don't scoff. The word of the Lord comes to you. Look at what Isaiah says in the middle of the verse. For I have heard from the Lord God of hosts. God's word has come to me, says Isaiah. God is not mocked. Do not be deceived. Whatever a man sows, that he will reap. So build upon the rock, the stone, the tried and tested stone, the foundation, verse 16. You're in bondage now if you don't know Christ. You're under judgment, but beware! And what he's saying, lest... look at that phrase in verse 22, Now therefore do not be mockers, lest your bonds be made strong. You're already bound by sin, you're already under judgment, but those bonds can become greater and stronger, and you can be so ensnared that there is a sense in which the devil has got you in his grip, and you're in danger of being bound forever, eternally lost. So escape while there is day, but lest your bonds become strong. Heed the word. The end of the verse. A destruction determined, literally a complete end determined. Don't wait till that day, it'll be too late. So before the final judgment is declared from which there is no escape, take advantage of this freedom now before it is too late. There is a way back to God from the dark paths of sin. There is a door that is open and you may go in. At Calvary's cross is where you begin when you come as a sinner to Jesus. Or in the words of another chorus we were taught when I was a child, I don't know whether you know this, whether you've seen this, I'm not sure if it's in the Beach Mission Chorus Book or not, I don't know, but it certainly was one we sang when we were younger. Build on the rock, the rock that ever stands. Oh, build on the rock and not upon the sand. You need not fear the storm or the earthquake's shock. You're safe, you're safe. forevermore, if you build on the rock. My friends, plead and pray that once again the Lord God Almighty will do for you what seems to be impossible, to come to your hard heart and open your heart to the Gospel, to His strange work in the face of inevitable judgment, to come and save you and deliver you. fully and totally from sin and destruction, and make you his child. Well, we're going to sing a hymn. If I had finished my preparation earlier, I would have had another hymn to close tonight, but we'll sing this one. 626. Teach me thy way, O Lord, Is that right? Is that one I chose? Yes. Okay. Teach me thy way, O Lord. This is the only one I chose. All right. Okay. Thank you, Geoff. Thank you.