Let's open our Bibles again to Isaiah 55 this afternoon for a short while. Let's look at primarily verses 4 and 5 in the message we have entitled, Come and Dine. We'll read verse 3 again, beginning in Isaiah chapter 55, verse 3. Through the prophet, God says, Incline your ear and come unto me here and your soul shall live. And I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given Him for a witness to the people, a leader and commander to the people. Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the Lord thy God and for the Holy One of Israel, for He hath glorified thee." This morning we looked at the call to come was a call to dine, a call to God's banquet, A call that is indiscriminate, the call of the gospel goes out to everyone without distinction, without preselection with regard to nation, the degree of sin, the color of skin, the social status or anything of the likes. But then we saw the call was qualified with the question in verse 2, wherefore do you spend money for that which is not bread and your labor for that which does not satisfy? You cannot partake of a banquet that you do not prefer, or you cannot turn, rather, from something you do not prefer unless you find something you prefer over it. So the call and the question with regard to Israel is idolatry. They're feeding on ashes. They're feeding on wind. They're feeding on idolatry. They don't have a taste for the banquet of God. The only way that Israel or anybody can have a preference for the food of God over a preference for idolatry or broken wells is if by grace God changes the taste of the soul so that now you can deny yourself what you may prefer because now you've tasted something that is far greater. So self-denial is not first a call to crucify, it is first a call to a banquet. Because if you're not eating, you're not denying. You cannot. You cannot deny that which you prefer unless you found a treasure that's greater than the old preferences. And the Bible makes that clear again and again, as we saw in John chapter 4, John chapter 6, and Luke 14, where Jesus says, Forsake all that you have. How? By coming to the Great Supper and feasting on it. And then we saw that this feasting is not primarily something Jesus gives or something Jesus does. It embraces that. It's something Jesus is. And so God says, come to me, listen to me, hear me. And so the fatness and the delight of verse 3 that we feast on at the banquet of God's table is hearing. It is inclining your ear. It is listening attentively to God. And so we would not have thought that, right? How can I delight in God? I must hear Him. I must hear Him preached. I must read Him. I must listen to Him by means of the Word. And what does God say? Your soul shall live. Come to Me and your soul shall live. But listen to John 5.40. You will not come to Me that you might live. or have life, he says to the Pharisees. Why won't they? We already know because of Isaiah 55, there's a problem somewhere with the preferences and with the delight of the soul. God says, if you come to me, your soul shall live. Jesus says, you will not come to me that you may live. So we know Isaiah prefiguring this, he's talking about, listen, they won't hear. Why won't they? Verse 39, you search the Scriptures for in them you think you have eternal life, but they are they which testify of me. You will not come to me. They don't prefer Jesus. There He is, not only in the Scriptures throughout the testimony of the Old Testament, He's standing there in front of them and they have no preference for Jesus. They have no taste for the supper. They do not want the food that He serves. They want a kind of kingdom banquet, a kind of food that makes them the center of attention. How do we know that? Verse 41, I know you, you have not the love of God in you. How can you believe when you seek honor, one of another, and seek not the honor that cometh from God only? What is the honor that they seek? What is their delight? What do they feast on? What is the supper that they want to eat every day, three times a day? It is the food of self-seeking honor and the pleasure they get in being made much of, just like you do in the flesh. You can't believe if that's your taste buds. You can't believe if that's your life, until something changes radically at the very depths of your soul so that now you hear something you didn't want to hear and you prefer something you never preferred before. So here in your soul shall live and the Jews and all Gentiles, apart from grace, they hear, but they don't live in the sense of delighting in fatness because our delights are distorted. Our pleasures are perverse. And depraved and corrupt, apart from the grace of God, now look at Isaiah 66, only seen the Old Testament where God is going to connect hearing. and delight in the Word. Because what is it that we need to hear if we're going to delight in fatness and feed at the banquet and feast at the banquet and eat while here? Not a full banquet yet, but yet there's feasting. We've got to hear the Word. So Isaiah 66 brings these three things together. Verse 3. Isaiah 66 verse 3, he that kills an ox is as if he killed a man or slew a man. He that sacrifices a lamb as if he cut off a dog's neck. He that offereth an oblation, a gift, as if he offered swine's blood. He that burned incense as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations." Now, here are four ways to keep the law in the Old Testament. You sacrifice an ox, that's good. That was called for. You give an oblation, you offer a lamb, or you burn incense. All acceptable ways to do what the law says. Now, here are four ways to break the law. You kill a man, you just broke the law. You cut off a dog's neck or try to sacrifice a dog to God? Forbidden. You just broke the law. You offer swine's blood? Forbidden. You just broke the law. And, of course, you bless an idol. Well, you're an idolater. And the whole law forbade idolatry. Why is it that if I kill an ox in an act of worship toward God, it's just the same as killing a man? Not exactly the same. That's not what he means. He says it is as if. Why? Isn't it shocking, though, that you could be here right now worshiping and it's as if you're breaking the law? If you were in the Old Testament and said, I'm going to bring a sacrifice to God, when would your sacrifice of an ox be just as if you just slew a man and broke the law? When you choose your own ways and your delight, verse three, is not in God. It's just as if you broke the law because you are breaking the law, because the root of the law is covetousness. And that's what Israel's doing in Isaiah chapter one. They're bringing their oblation, their sacrifices, their burnt offerings, their burnt incense. They're stretching their hands to heaven. And God says, I hate it. Do away with your solemn assemblies. Why? They have no delight in God. They just kill an ox to get something out of God, or they break the law because they're worshiping idols. But the root of both is they're choosing their own ways, whether they're worshiping in formal, outward ways, or they're breaking the law. The root of both is no delight in God, delight in their abomination. Now look at the word hearing in verse 4. I also will choose their delusions and will bring their fears upon them, because when I called, nobody answered." So there's the call of Isaiah 55, 1. Oh, everyone, come. God calls, nobody answers in Israel. When He spake, they didn't hear. But they did evil before mine eyes and chose that which I delighted not. Now you have, they delighted in their own ways in abominations, and the opposite of that, they did not delight in God. So the killing of the nox is as if they killed a man. Not the same. God's not saying it's the same. But at the root, delight in their own way, no delight in God, which means they could not hear, in verse 4. What keeps you from hearing and me from hearing? It's not these things. It's your soul's affections and delights that clog faith from hearing the Word of God. If we feast and feed on our own delights and prefer that above God, we will not hear God. I mean, we'll hear Him, but we won't hear. We'll offer the sacrifice on Sunday, but we won't hear Him because there's a problem in our hearing, and that problem is called delight. Listen to Jeremiah 6.10, the same group of people Jeremiah is talking to. God says, to whom will I give warning that they may hear me? Behold, their ear is uncircumcised. They cannot hear. God sends warning by prophets every day. Jeremiah, you just keep telling them what I'm saying, Jeremiah. Their ear is uncircumcised, they cannot hear. What does that mean, God? The word of the Lord is a reproach unto them, they have no delight in it. Notice the connection of hearing and delight. Why can't these people hear? Uncircumcised ear, that's one side of it. Why can't these people hear? No delight in the food of God. We don't like your table. We don't want to eat that food. We prefer idols. Cannot hear. So if our souls are to live in such a way that we're delighting ourselves in fatness, it is imperative that we hear, not just with ease, but with the heart. All right, now note the connection with the Word of God in verse 5 of Isaiah 66. Hear the Word of the Lord. So what are we talking about here? God's Word. Hear the Word of the Lord, ye that tremble at His Word. Now, the first thing tremble means is just that, to tremble. It's a kind of fear. But as you may know, this Old Testament word also means reverence, to reverence the Word of God. But then reverence is not very helpful to me. So you look up the word reverence and you find that it means respect, a deep respect for God and His Word. But then respect may be a little difficult. So you look that word up and it means a deep feeling of admiration. But then admiration may not be much for you. So admiration means a deep feeling of delight and pleasure. who hears the Word of God, the one that trembles with delight, and does not delight in the abomination of his own ways, because according to Isaiah 55, 6, he's forsaken those broken wells and is forsaking them, present tense, because he's found the hearing of the Word of Christ far more delightful than the broken wells that he once drank from. Do you tremble at the Word of God? Then not only do you have a high regard for God, you delight in what God says to you. Well, how do I know if I delight? Do you want to hear what God says? That's the word we're talking about here. Are you drawn to the Word of God? Are you drawn to everything else in the world? Are you drawn to Christ Monday through Saturday? Or are you just forced by your parents to hear on Sunday? That's what I've got to do. If I'm going to eat their food, I've got to go to this church. Are you drawn to the Word of Christ by your affections? Or is your offering of sacrifice on Sunday as if you just killed a man? Now, children, you know He's not saying that killing a man is breaking the law. You can't do that. But with God, if there's no heart worship Our activity here then would be just like the criminals slaying people right now. You kidding me? No. If our delight is not in God, we become as if the criminal who's killing a person out of a self-serving pursuit of what he delights, and that's why he gets rid of the person. Why does the drug lord kill people? Because he delights in the money for which this man has gotten in the way of, and so he slays them out of delight. Because everything works its way back to the heart and what we worship. And so here we see a clear connection that if we are to experience this life in Christ of delighting ourselves, having a soul that's finding its fulfillment in Jesus, it is imperative that we hear and we need to take heed how we hear. Because I'm just going to assume you're hearing me right now, but you may not be hearing me. Because it's being blocked with what you're delighting in that may not be the word of God. Do you see how God is saying this works? Now, friends, it takes the grace of God to hear. But the Bible speaks so much about how we hear. Take heed how you hear. Be careful how you hear, because hearing has such an impact. on whether you're eating the food of God and how you're eating it, or whether you're eating the food of the world based on this hearing, this coming to God, this coming, inclining, living, and delighting in the God of heaven. Now, next, we look at verse 4 and 5. And we look at the call fulfilled. It's now going to be fulfilled in the witness. So verse 3 says, I will make an everlasting covenant with you, even the sure mercies of David. So when you come to Jesus as bread, that's proof you're part of an everlasting covenant. So the banquet is not temporary, like the water at the well of John 4 or the food of this world. It's just 80 years and gone. It's not the banquet you want to eat from. God says my banquet. Is so superior that I'm going to feed you forever and you still will not experience the variety of the food that I offer in grace because there's no end to it. How about that for a feast? You cannot get to the end of God's table because his table is infinite. And so you take one piece of food off the table and you look at the table and nothing has been subtracted from infinity. It cannot be. So God says, I make an everlasting covenant. It's not this pitiful kind of eating that the world does. It is a banquet that lasts forever, and it's called the sure mercies of David. Then verse 5 or 4, the witness. Behold, I have given him for a witness to the people, a leader and a commander to the people. The witness is a military leader. That's the language verse for this first points to David. David was that kind of witness and a leader. David knew if you look at Psalm 18, verse 43, he knew that he was a kind of leader that through his conquest, it drew attention to God as a witness and the nations whom David didn't know, meaning David didn't know them in a king to subject relationship. He was only king of Israel. But then when the nation started hearing, they came to David. Now, they came because David had a mighty sword and he was a powerful leader in God's kingdom for God's grace. And so, Psalm 18 says, they shall hear and they'll obey me. See, some of the heathen came over and they obeyed David because they said, man, this guy is powerful. And they came. And so David was a kind of witness by his military conquest, but we know from Acts 1343 that when Paul there in Antioch of Pisidia, in the synagogue, refers to Isaiah 55 verse 3, he speaks of the resurrection of Christ. So the seed of David, the one who will come and occupy the Davidic throne, of 2 Samuel 7, where Nathan says to David, God saying, there's going to be a seed to set on your throne that will be established forever. And that was not Solomon, through Solomon, but not him. Jesus is the witness. And because of Jesus, God gave to David. An everlasting covenant and sure mercies. And because of Jesus, God is saying he's giving us the sure mercies he gave to David. If you read Second Samuel, David is just amazed that God would speak this way to him. So who am I and what is my house that you would speak concerning my house for such a time to come? He says, you've done this for your word's sake and for your own heart, out of your own heart. So, beloved, God's mercies and the word mercies in verse three means loving kindnesses, it's plural. means God's faithful, steadfast love, His mercies which are new every morning, His commitment to His name, and the affections of his own soul toward us are by his free and sovereign grace. And that's what David just marvels in in 2 Samuel. Who am I? Just out of your own heart, you determined to give me this covenant and speak this way to me and make me one of your own. And you become the God of Israel forever. And then he says that God made this covenant for his namesake, his namesake. So, beloved, let us be amazed with God's mercies, that they are free, they're sovereign, they're independent. And God is committed to keep this covenant, not because of who we are, but because He is a covenant-keeping God. So, verse 4, the witness or the seed of David is going to give witness to those mercies. Does not the cross do that? As we were just saying earlier, do we not see in the cross the loving kindness of God, as Paul would write to Titus, that after the kindness and love of God toward our Savior, toward man appeared? How did it appear? In the cross. The Savior comes and rather than triumphing with a sword, he takes the sword, he takes the wrath of God in our place and he displays for us as we look and we hear Through the Word of the Gospel, we hear and we delight in the sure mercies of God. What is our delight? But His steadfast love to us, notwithstanding we're sinners. We don't deserve it. We deserve His wrath. And yet Jesus, the witness, the commander that triumphed over death and the devil and sin, He bears witness to God's loving kindness. Plural. This is the word used in Hosea chapter 6, where God says, I delight not in sacrifice, but in loving kindness and mercy. God delights to feed sinners from the banquet table of His mercy. He delights in it. He wants to do it. He wants you to feed on His Son. He wants you to experience life in Him, life with Him, and to know the greatness of it, the peace of it. This is the word Jesus used with the Pharisees when he says, go and learn what that meaneth. I will have mercy, loving kindness, and not sacrifice. Aren't you delighted to know that God does not require sacrifice because you couldn't give one? You can't give a sacrifice great enough to atone for sins, but the witness, the commander, the leader that God has given you, Jesus, the Son of God, His sacrifice was sufficient to unlock the floodgates of God's mercies forever. That's the banquet we're talking about. It just goes on and on and on and on. So now in verse 5, the witness who gives witness to the mercies of God, verse 5 says, Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run to thee. Now, the nations in Psalm 18, they ran because they were scared to death. They were faint of heart at David's sword. But this commander calls effectually, and they come running. Right now, here we see the call of the gospel goes out to everyone in verse 1, is not effectual. It doesn't work unless there is the call of the commander to the soul. Nobody comes with a call of the gospel unless the witness gives call to the soul. And the New Testament speaks over and over about this call. You've been called to the fellowship of his son. You've been called by the gospel to the obtaining of the glory of the Lord Jesus Christ. You've been called to unholy calling. Second Timothy 1.9. You've been called unto eternal glory. And First Corinthians 1.24 explains how this effectual call is the power of God. When it says there, we preach Christ whom crucified unto the Jews a stumbling block unto the Greeks foolishness. But unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Now here you have Jews and Greeks and it's stumbling block and foolishness. And here you have Jews and Greeks and it's power. Same two people groups. What's the difference? I mean, they all were called by the gospel. Ho, everyone, if you're thirsty, come to Christ. Jews and Greeks. But to the called, because they've been chosen, predestinated, called, justified, glorified, they're the only ones that actually come to the banquet. You must be called effectually or you don't come. Well, how do I know I'm responding to the call of the gospel? Because you run to the banquet of God. You're eager. You want it. It's good food. I love the love of God. I love the love of my Savior. I love his mercy that's toward me, notwithstanding my sin and my God belittling practices and how my soul delighted in abomination after abomination and broken well after broken well, perversions of the soul. And yet, Jesus, when I was his enemy with my affections, he loved me and gave himself for me. I'm running now. Why am I running?" You've been called effectually. That's what happened in Thessalonica. These people just going their own way, eating their own banquets. Paul said, our gospel came not unto you in word only, but also in power and in the Holy Ghost and in much assurance. And you know what manner of men we were among you for your sakes. And he became followers of us and of the Lord, having received the word of the gospel in much affliction with joy of the Holy Ghost." Where'd that come from? They ran to Jesus when they were called effectually. Paul had heard it and he hated it. I hear this call, I'm so tired, I'm just going to kill these people. They just keep calling, he's going everywhere calling this gospel. Until he was called effectually. And he spent the rest of his life just wanting to taste more of the banquet of God. He ran to Christ. Now, I don't mean to say that running is like you think of running, you know, like that, but it means going to Jesus, coming to Him, as the gospel says. So when the witness calls and gives display of his own splendor in the sure, loving kindnesses of God, the people come. They run, they taste, and they see, and they experience that the Lord is good. But that's the only reason evangelism works. I mean, you can make the best pack, you say, you know, I think I laid that out well. I mean, I talked about the cross, and just as good as I could, and people are just like, duh, you know, I don't like that, I don't even want that. Same person, when they're called, now they want it. That's called sovereign grace. That's why Romans 9-11 says, for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calls. See, when he calls, he turns on the light. He gives you new taste buds, gives you new ears, new eyes, a new heart. And he's programmed the heart with the Holy Spirit to say, you know, I love that. I hate it now. I love it. And that's what Isaiah 55 is telling us, prefiguring the gospel and the call of the commander to the nations. And the nations, people out of the nations run. Why do they run? Because of the Lord thy God and the Holy One of Israel, for he hath glorified thee. See, they see the glorification of the commander in the cross. And that's what makes them, makes them Like making someone eat from a banquet. You eat that steak. If I must, I must. That's the kind of make. By making them see and behold the beauty of the Lord. One thing I've desired of the Lord and that will I seek after. To behold the beauty of the Lord. to behold the beauty of Jesus. Beloved, there's nothing in us that can see His beauty and long for it except the call of the Commander by sovereign divine grace. Now finally, my last point, now the call to others. Complete the circuit. So you've received the call. You called effectually, so you've been called by the gospel. You received it. Now you're coming and you're enjoying the banquet house. You're hearing, you're listening, and you're pressing on to God, knowing that in the future Jesus is going to gird Himself and say, sit down, and He's going to serve you forever. You're not going to serve him. You're not going to feed him. He's going to feed you forever because he's the supplier. You get he gives forever. He's going to show you this is what grace is about. You don't know anything about grace. I'm going to show you forever. So you've experienced that and now you become the witness. I want to focus my last comments on the word glorified. It's a very simple word. It's about 14 times in the Old Testament, so it's not every time you see glory and glorify, it's the same. Here it means to display one's splendor, to display one's beauty, to beautify. And then one time, it means not to shake the bough of a tree a second time. That's weird. I'm going to say it again so you can get it. It means don't shake the bough of a tree a second time. Turn to Deuteronomy chapter 24. Now listen, just a key, when I'm in Bible study and I've said 14 times the words translated the same in one time, it means the bough of a tree, that's where I'm going. You don't have to tell me twice. There's something here that maybe, just maybe, God wants us to see, and sometimes you come up empty and say, okay, it was not anything that I can see, but this thing, I think it comes up big in my estimation. So this is Deuteronomy, and if this is the wrong one, it'll be Leviticus, but let me check here first. It's Deuteronomy, chapter 24, verse 20. And the word glorified in the Hebrew is translated Baal, just one of the big branches of a tree. So I'm going to take from this and one of the passages, I'm going to show you how you become the witness. and the glorification of the beauty of Christ. So let me read this text. I'm in Deuteronomy 24, 20. You might want to look at it yourself. It says, when you beat, yes, beat your olive tree, thou shalt not go over the boughs. That's the same Hebrew word. One of the trunks of the tree has several branches on it. It's translated glorified in Isaiah 55, verse 5. of the fourteen times, nine or so are in Isaiah. A few elsewhere and one here. It just doesn't fit the rest of them. So you shall not go over, you shall not beat or shake the limbs of the tree a second time. It shall be for the stranger, for the fatherless, and for the widow. Now, you Georgia people know what this is all about, because they've got these pecan tree shakers. I've seen one. Some of them, you hook up the back of a tractor, and you back it up to the tree, and you go around the trunk of the tree, and just, boom, vibrate. I mean, pecans start falling everywhere. Some of them, they drive alone. It's got this extended arm. It goes up to one of the boughs of the tree, and you lock on, and you just start shaking, and they just fall everywhere. Now, don't you know they would have loved to have that piece of equipment back here in these olive trees? Because you've got to get the olive trees down. You want to get as many as you can. And God says, you only get one turn. So they probably had to get these young guys up there, you know, and strapping guys and stand on the brow, you know, limbs and just start shaking with their feet and moving around, getting the fall. Or they threw a rope up maybe, old method, and just shaking, give them any they can. Now, suppose you're the owner of this great large estate of olive trees, and you know, according to the law, you get one opportunity, you tell all your guys, get in there and shake them good. The next day at evening, you're walking through the field and you're like, What a pitiful job. I mean, there are olives up there everywhere. I don't get it. I pay these guys good money and I can't shake it again. I could. I could get these boys in the middle of the night. Nobody would know it. Now, here's the question. What is going to keep you from getting those boys in the middle of the night and shaking all those trees a second time? only if the first time is enough. If you've got enough olives the first time, if you can make enough money from the first shaking, if you've got enough olive oil, if you're satisfied with the first shaking, then you can leave all the rest for the fatherless and the stranger and the widow. Now the word fits perfectly. Because the way Jesus is glorified is when He is enough. And then people see you running to the banquet, and you're leaving extra stuff for people that don't have any, and they ask you why. You say, well, I have enough. Because all I have is Christ. And so the way Christ is beautified is by being satisfied in Isaiah 55, so that you don't need to shake the tree a second time. Because you're not greedy. And you have enough. And the first time is enough. So I'm going to let the widows come in, the fathers come in. I'm going to do, as James 1.27 says, pure religion, undefiled before God the Father is this, to visit, to help, to care for the fathers and the widows. Why? Because they cannot recompense you. They can give you nada, zero. That's why Jesus said in Luke 15, when you have a banquet, don't call your friends and your family and your rich people that you know. Call the poor, the maimed, the halted, and the blind. Why, Jesus? Because they can't recompense you. They can't give you anything. You'll be recompensed at the resurrection of the just. There's a banquet coming. What's Jesus saying? The way we visit the fatherless and the widows is that we're not after anything from them because we have enough in Christ. And therefore, I can let goods and kindred go because Jesus is enough. And right here in Deuteronomy, we see the principle, the way Jesus is beautified and glorified and the way you witness and call others with your words and your actions is you display that the broken well will not satisfy me. It's Jesus and Jesus alone. Oh, beloved, do our lives give any witness to the all satisfying presence of Jesus? I know we're sinners and I know we struggle. Oh, may the grace of God so revive us right here in this church. that Jesus becomes more and more enough so that I can give enough, one shaking enough, so that He can be beautified by the fact that I'm doing what? I'm eating at the banquet. You know, here you are eating at the banquet and somebody comes, and if it's God's banquet, it's always lesser quality, you know? Hey, would you like some of this fried chicken from the service station? No, I'm eating at the banquet. Hey, would you like some of this water? You know, one of the, I think, witnesses to a dissatisfied society is the fact you go into a convenience store, it takes me 10 minutes to choose a bottle of water. You got water for sleepiness, water for energy, water for taste, water for tonic water. And it's like, just give me a bottle of water. New, new, improved, dissatisfied. No, it's not wrong to drink that water. I'm not saying that. I'm making a point. So here you're eating and you're drinking from the banquet that never runs dry. You're feasting on the manna underneath a cloudless sky. And what happens? Somebody comes and offers you some food. You said, brother, you need to eat what I'm eating. It's enough. It's enough. This word is also used in Psalm 149, verse four, where it says, the Lord taketh pleasure in his people. He will beautify, he will glorify the meek with salvation. The word beautifies is the same word for glorify. God takes pleasure in His people because what He beautifies them is the image of His own Son, which is salvation, but He's beautifying the meek. Now what does that look like? The meek just means humble, poor, lowly. These are the people in Isaiah that hear God. So God takes pleasure in His people. Because what's being seen in them is His glory, the glory of salvation, and it's being seen in meek people. And so God's pleasure in His people is His pleasure in His Son. And that's what He loves. He says, look, I'd like to drink from this fountain, the eternal fountain of my own Son, which is the brightness of my glory and the express image of my person. I'm pleased when you're pleased with drinking from the same fountain. That's why God is pleased with the meek. But what can we hang our hat on about this meek people that the beauty of God's salvation is seen in them, Psalm 22, 26. The meek shall eat and be what? Satisfied. How do you display the glory of Jesus? When you eat and you're satisfied. You're displaying His glory. You're content with all that He is. God is pleased when he beautifies the meek with salvation because they're finding their fulfillment in the banquet house of Jesus. He said, your soul shall live that praise God, they shall live forever. Psalm 22. And so. The gospel call is answered with the effectual call. And then the call to holiness is a call to. eat and drink. It's a call to have enough. It's a call not to shake your trees twice, but to give. It's a call that if you have two coats, give one away. It's a call to be content with your wages. It's a call to be content with your wages. It's a call to be satisfied with Jesus, which means you can be content with wherever you are in life as it relates to your circumstances, but the Christian should never find a kind of contentment in his spiritual growth, right? We're all wanting that to increase. And so God is glorified in Isaiah 55, verse 5, when the salvation that He's bringing to us is being displayed, that the splendor of His honor and glory is displayed when we have enough in Jesus. I trust that in Christ you have enough today. Let's pray.