WEBVTT 1 00:00:00.659 --> 00:00:00.870 Mark Seifrid: alright. 2 00:00:04.319 --> 00:00:19.830 Mark Seifrid: guys, welcome to our discussion of the Epistle lesson for June 13 the particular P is relations five one and then 13 through 25 now. 3 00:00:20.700 --> 00:00:39.420 Mark Seifrid: it's a it's a long test text even as it is be it's, as you can see it's sort of an odd text with the snippet from five one for freedom Christ has set you free and then moving into verse 13 and beyond it's it's not a well. 4 00:00:40.620 --> 00:00:50.310 Mark Seifrid: marked are divided for rick up if I were dividing the text, I would go from five one down to five. 5 00:00:51.870 --> 00:01:09.420 Mark Seifrid: Where the thematic remains freedom and then from all the way down to 26 I can guess why the lectionary reading was cut off at 25 because first 26 is quite specific and it is. 6 00:01:10.860 --> 00:01:15.180 Mark Seifrid: An exhortation but the better division would be five. 7 00:01:17.400 --> 00:01:28.500 Mark Seifrid: One through five one through 15 and then the 16 through 26 even then, you might find yourself choosing a section of the passage to preach this division of the tax. 8 00:01:29.280 --> 00:01:43.650 Mark Seifrid: is actually in itself exegetical important important for the understanding of the text, because how we see the forest does in some measure determine how we look at the individual trees. 9 00:01:44.400 --> 00:01:54.210 Mark Seifrid: So we'll follow the plan, although I think i'd like to say something about 526 let me get down there, and this is a lot of text so let's get moving together. 10 00:01:56.340 --> 00:02:04.680 Mark Seifrid: Five one de la area in Moscow stars verisign for freedom Christ set us free. 11 00:02:05.700 --> 00:02:14.760 Mark Seifrid: And then the exhortation or product places steak at it wouldn't stand, therefore, and do not again be subject. 12 00:02:16.050 --> 00:02:20.520 Mark Seifrid: Areas passive to a yoke of slavery. 13 00:02:23.010 --> 00:02:24.510 Mark Seifrid: or excuse me, the present passive. 14 00:02:26.280 --> 00:02:28.860 Mark Seifrid: Net, do not be subject to your yoke of slavery. 15 00:02:31.860 --> 00:02:39.900 Mark Seifrid: The one comment i'll make here on freedom comes from this very first line for freedom Christ set us free that. 16 00:02:40.980 --> 00:02:54.720 Mark Seifrid: strongly suggests even indicates that there is nothing beyond freedom and warns against a move that interpreters often make of imagining that when we get down to 513. 17 00:02:55.830 --> 00:03:15.120 Mark Seifrid: Paul is somehow restricting or confining qualifying the freedom of these talking about, that is, is not the case, this freedom is the is is absolute, it is now that condition freedom we look at the text will become apparent as we get into 513 and following. 18 00:03:16.470 --> 00:03:29.700 Mark Seifrid: That in plies, of course, that freedom, and with every year and we can all be a luthor reasons here this Luther area is not the way, is not the freedom that. 19 00:03:30.150 --> 00:03:36.210 Mark Seifrid: We usually think of our that our contemporaries usually think of us a freedom to do as we please not autonomous. 20 00:03:36.630 --> 00:03:49.230 Mark Seifrid: Freedom it's rather the freedom of the age to come, that has broken into the world in Jesus Christ, and this freedom is an absolute unqualified freedom, now it has its own contours. 21 00:03:49.620 --> 00:04:02.730 Mark Seifrid: The nature of this freedom is different from our conceptions i've just indicated, but the point is this freedom is absolutely non qualified that helps us when we get down to verse 13. 22 00:04:04.500 --> 00:04:10.830 Mark Seifrid: assembly notice were scrolling down the page that paul's dealing with the. 23 00:04:13.230 --> 00:04:25.590 Mark Seifrid: temptation of the relations to take on circumcision, and the law is dealing still with the intruders or, perhaps, in this case, one person in the company that has made its way into the glaciers and churches was causing trouble. 24 00:04:26.610 --> 00:04:36.060 Mark Seifrid: And he's speaks autobiographical event here but we're going to have to leave that aside and move down to verse 13 now, you can see. 25 00:04:39.210 --> 00:04:40.410 Mark Seifrid: Why the. 26 00:04:42.330 --> 00:04:55.140 Mark Seifrid: jump is made from five one down to 513 he may Scott up with a via equated for you were called to obviously wouldn't leave upon. 27 00:04:55.560 --> 00:05:13.920 Mark Seifrid: Freedom, you were called to freedom, brothers and sisters and on it goes no it's just in this first lines areas passive collapse all Paul has referred in the first chapter to the one, namely God was called you by the grace of the giving of Christ. 28 00:05:16.320 --> 00:05:31.380 Mark Seifrid: he's moving from Christ act in five one for freedom Christ set us free to the call of the Gospel the announcement of cry when the crisis done so, the change in verb here is significant. 29 00:05:32.700 --> 00:05:44.610 Mark Seifrid: You in fact comes up fronts as a bit of a fronting here you you, you were called the freedom brothers and sisters and then the important next line which i'm going to try and highlight for us here. 30 00:05:47.760 --> 00:05:53.640 Mark Seifrid: How do we understand this Milan maintain very an ace of four main tastes are key. 31 00:05:55.380 --> 00:05:56.130 Mark Seifrid: Only. 32 00:05:57.480 --> 00:06:02.310 Mark Seifrid: Do not there's no verb, you see, we have to fill it in, but this freedom. 33 00:06:03.630 --> 00:06:06.360 Mark Seifrid: become an offer made for the flesh. 34 00:06:07.800 --> 00:06:15.030 Mark Seifrid: For may could be rendered as something like a beachhead an opportunity, a point of attack. 35 00:06:17.040 --> 00:06:28.680 Mark Seifrid: And the question comes again this theme that i've introduced already is this somehow a qualification of freedom, because when could take the one on. 36 00:06:29.730 --> 00:06:39.030 Mark Seifrid: Only as a sort of restrictive you were called the freedom, but I don't mean for you to take this freedom too far. 37 00:06:40.230 --> 00:06:50.280 Mark Seifrid: You have to have a qualification of it here's the qualification only this is there's this one restriction on it, so to speak, I think that's a false reading of the text. 38 00:06:51.060 --> 00:07:02.700 Mark Seifrid: And in fact way back in Chapter two verses nine and 10 Paul indicates that the Jerusalem apostles recognized his calling as an apostle to the. 39 00:07:03.840 --> 00:07:18.390 Mark Seifrid: On circumcision, and they gave to him and barnabas the right hand of fellowship and then verse 10 comes with the same structure, by the way, with the man on at the front only that we should remember the poor very thing I was eager to do. 40 00:07:19.440 --> 00:07:29.790 Mark Seifrid: Now, in that context, it seems to me that it's clear that this is not some sort of restriction they recognize paul's calling as an apostle to the. 41 00:07:30.540 --> 00:07:44.760 Mark Seifrid: uncircumcised he's been entrusted with the Gospel for the circumcision for the gentiles for the pagans and they simply asked him to do this, one thing, the one thing they asked him him to do is not a restriction and an APA style calling. 42 00:07:46.920 --> 00:07:58.890 Mark Seifrid: In fact, Paul indicates, this is the thing I was eager to do that the gift for Jerusalem for the poor in Jerusalem from the gentiles was part of his Gospel and part of his con. 43 00:08:00.030 --> 00:08:01.620 Mark Seifrid: I won't go on further on that, but. 44 00:08:02.640 --> 00:08:13.260 Mark Seifrid: Likewise, here, in this context, this manon maintain that vm is a fire maintain sarky only do not let. 45 00:08:14.580 --> 00:08:25.350 Mark Seifrid: This freedom we could almost render it because the article says hey it's the freedom that I was just talking about and I have some definite conception of freedom in mind, namely i'm going to fill it in the gun. 46 00:08:26.640 --> 00:08:33.420 Mark Seifrid: Freedom, as the in breaking of the age to come the life of the age to come into the present in Jesus Christ. 47 00:08:35.070 --> 00:08:49.950 Mark Seifrid: Only do not let this freedom become a beach had an opportunity to for attack by the flesh in the flesh here as we're going to see down the page is not a part of the human being. 48 00:08:50.520 --> 00:09:01.290 Mark Seifrid: It is the whole of the old human being in rebellion against God and therefore in rebellion against the spirit and the gospel. 49 00:09:02.430 --> 00:09:06.600 Mark Seifrid: So, first, the main point here, of course, is that this is not a restriction, but. 50 00:09:09.240 --> 00:09:11.190 Mark Seifrid: There is, in a sense, them. 51 00:09:12.540 --> 00:09:13.050 Mark Seifrid: A. 52 00:09:14.880 --> 00:09:26.400 Mark Seifrid: Calling, let us say don't miss a demand going to parallel halls where did the outset you've been called the freedom there's a calling that accompanies this freedom. 53 00:09:27.570 --> 00:09:28.800 Mark Seifrid: to guard the freedom. 54 00:09:29.850 --> 00:09:31.620 Mark Seifrid: Now here we get into this. 55 00:09:33.330 --> 00:09:36.450 Mark Seifrid: paradox, but through love. 56 00:09:39.630 --> 00:09:40.410 Mark Seifrid: Do it to. 57 00:09:42.960 --> 00:09:47.220 Mark Seifrid: Be slaves or become slaves to one another. 58 00:09:49.230 --> 00:09:59.880 Mark Seifrid: The versions often render this serve one another, but we should get and feel the full force of this this is to be a slave to someone in this case to become a slave to someone. 59 00:10:01.530 --> 00:10:18.660 Mark Seifrid: Now simple observation more theological than lexical only the person who is free can become a slave to another, if you are already a slave to something you cannot serve another master. 60 00:10:19.830 --> 00:10:21.660 Mark Seifrid: This slavery. 61 00:10:23.160 --> 00:10:25.230 Mark Seifrid: Slavery of love more precisely. 62 00:10:27.360 --> 00:10:34.200 Mark Seifrid: Is a slavery that we enter into in our freedom does it qualify the freedom and back to that theme. 63 00:10:35.490 --> 00:10:46.080 Mark Seifrid: answer my judgment, and the context as we read it follows shows it no, this is the actualization of the freedom. 64 00:10:47.010 --> 00:11:01.320 Mark Seifrid: In the reality of love and notice how with Dr taste, a God pace here to the article is present it's a little signal saying i've got something definite in mind. 65 00:11:02.220 --> 00:11:13.530 Mark Seifrid: quite frequently with a propositional phrases in Greek, the article will be dropped someone appears it's it's saying something i've got Paul says i've got a definite conception of freedom in mind here as well. 66 00:11:14.310 --> 00:11:21.630 Mark Seifrid: So, but through love become slaves to one another, the reality of love is present year ago in. 67 00:11:22.290 --> 00:11:30.750 Mark Seifrid: The eschatology the new creation that is broken into the world uses Christ, the reality of love characterizes it is present in it. 68 00:11:31.500 --> 00:11:41.130 Mark Seifrid: that's what's going on here and I hardly need to say that we're in the run the same turf that was there was on his freedom of the Christian. 69 00:11:41.760 --> 00:12:01.380 Mark Seifrid: which you can profitably us obviously and preaching this text this paradox that we are in one sense lords and kings over all in others, another sense, we are slaves to one another and subservient to one another entirely, and that can be nicely played upon mature in a sermon. 70 00:12:02.910 --> 00:12:05.550 Mark Seifrid: Now the next line is an explanation isn't it. 71 00:12:06.660 --> 00:12:11.190 Mark Seifrid: paga pass enormous and honey logo play role. 72 00:12:12.210 --> 00:12:20.580 Mark Seifrid: play phone tag excuse me, and until either pay says Tom Please see on the soup was set out time the explanation. 73 00:12:22.920 --> 00:12:24.210 Mark Seifrid: For the whole law. 74 00:12:25.800 --> 00:12:30.540 Mark Seifrid: will come oops sorry sorry about that the whole law. 75 00:12:33.150 --> 00:12:36.930 Mark Seifrid: is fulfilled, or has been fulfilled let's hold that from it. 76 00:12:38.910 --> 00:12:41.340 Mark Seifrid: In one word. 77 00:12:44.700 --> 00:12:53.010 Mark Seifrid: And word here, obviously in Greek, given what follows makes it clear need not be one single vocal but one statement. 78 00:12:54.540 --> 00:13:08.790 Mark Seifrid: Whole law is fulfilled in one word and then he repeats it in the name with the word I got paid SES time Please see how the sioux falls South time you shall love your neighbor as yourself. 79 00:13:09.810 --> 00:13:13.530 Mark Seifrid: deuteronomy excuse me leviticus 1980. 80 00:13:15.900 --> 00:13:17.280 Mark Seifrid: So what's being said here. 81 00:13:21.450 --> 00:13:24.630 Mark Seifrid: This let's go back now to the playground time. 82 00:13:26.130 --> 00:13:39.450 Mark Seifrid: What does he mean when he says is still does he mean perhaps that it finds its fulfillment in this commandment you shall love your neighbor as yourself but. 83 00:13:40.020 --> 00:13:54.720 Mark Seifrid: Surely that's part of it now, as you may well know, he makes a similar statement or series of statements in Romans 13 eight through 10 and specifically with this reference to leviticus 1918. 84 00:13:56.160 --> 00:14:01.860 Mark Seifrid: In Romans 13 nine but there he uses a different verb uses. 85 00:14:03.330 --> 00:14:04.680 Mark Seifrid: An a capella all. 86 00:14:05.700 --> 00:14:07.680 Mark Seifrid: To be headed up which. 87 00:14:08.880 --> 00:14:17.820 Mark Seifrid: almost certainly points, more to the direction of the substance of the law, find its finds its fulfillment in. 88 00:14:18.930 --> 00:14:28.530 Mark Seifrid: The commandment you shall love your neighbor as yourself now I would suggest that that is still at play here that the whole lot it's all its whole purpose, no. 89 00:14:29.640 --> 00:14:38.550 Mark Seifrid: Side word here or word of explanation, at least, my understanding of this of course Paul is looking at the law. 90 00:14:39.360 --> 00:15:00.360 Mark Seifrid: through the lens of god's work in Jesus Christ that's where he stands he reads the law, out of the Gospel, so to speak out of god's saving work in Jesus but he's saying at one level that the law finds its fulfillment in the single command you shall love your neighbor as yourself. 91 00:15:02.190 --> 00:15:08.190 Mark Seifrid: And just a comment on it then well we wouldn't need the prohibition against murder. 92 00:15:08.580 --> 00:15:24.270 Mark Seifrid: If we just follow this command and he said it's a little bit strange isn't it and the law that you have in the Decalogue you shall not murder alongside here in leviticus you shall love your neighbor as yourself, you shall love your neighbor as yourself and, by the way, don't murder them. 93 00:15:25.530 --> 00:15:31.380 Mark Seifrid: shows that the law has in their attention and policies that tension resolved fulfilled and invalid command. 94 00:15:32.340 --> 00:15:37.830 Mark Seifrid: But there's another sense, then, and I underscore his use of play right or the perfect to. 95 00:15:38.310 --> 00:15:53.280 Mark Seifrid: play bow tie is fulfilled, or has been fulfilled, to take into account action is certainly a viable reading of this and it receive some support from the thought that Paul is choosing. 96 00:15:54.060 --> 00:16:11.610 Mark Seifrid: The vocal the vocabulary, the term that he's using here whether it's conscious choice or unconscious choice doesn't really matter, in other words, he doesn't use on a CAFE a lot oh here, he goes flavor he uses play rock or and there's a difference. 97 00:16:12.960 --> 00:16:20.790 Mark Seifrid: play rock can include this act of coming to the brood being brought something being brought to fulfillment. 98 00:16:21.870 --> 00:16:23.760 Mark Seifrid: And that certainly seems to me to. 99 00:16:25.320 --> 00:16:34.920 Mark Seifrid: Be in play here, I think I would suggest it if I were preaching this tell folks the whole law has been fulfilled in this one word. 100 00:16:35.490 --> 00:16:47.820 Mark Seifrid: You shall love your neighbor as yourself with the underlying implication that the son of God, who loved me and gave himself for me. 101 00:16:48.570 --> 00:17:03.240 Mark Seifrid: has brought the law to fulfillment in his act of love toward you and me both ideas may be at play, and you can see how I got there it's it's. 102 00:17:03.870 --> 00:17:14.640 Mark Seifrid: Not the sort of thing that one can say it must mean This and only this, but the as i've just indicated, the vocabulary and the alternative. 103 00:17:15.570 --> 00:17:25.920 Mark Seifrid: suggested the last thought I would bring into this is that the value of a specific term in this case playwright, all is known by the. 104 00:17:26.520 --> 00:17:36.360 Mark Seifrid: semantic choices, the alternatives that were available to the author and you can see what i'm doing this was the old there's an alternative and Romans 13 nine that does not use. 105 00:17:36.900 --> 00:17:45.150 Mark Seifrid: there's some intentionality about choosing this term here and i've tried to explain my view as to what this might be. 106 00:17:46.470 --> 00:17:47.040 Mark Seifrid: Now. 107 00:17:48.570 --> 00:17:49.320 Mark Seifrid: On we go. 108 00:17:52.080 --> 00:17:57.150 Mark Seifrid: Then comes this warning to the collation churches. 109 00:17:59.880 --> 00:18:09.810 Mark Seifrid: A de la loose documented okay cut a steer to blow up at a may alone on a lot of theater. 110 00:18:11.970 --> 00:18:18.030 Mark Seifrid: And if, but if you bite one another and. 111 00:18:19.500 --> 00:18:28.170 Mark Seifrid: eat one another house to render this, I want to save consumed, for the last one take care watch out let that take less you. 112 00:18:28.710 --> 00:18:40.470 Mark Seifrid: And a lot of theater and a lot of is to consume can be not only eating, but like by fire or devouring by flame or something like this, but you consume one another okay. 113 00:18:42.750 --> 00:18:52.350 Mark Seifrid: He Paul is not just saying this stuff into the air he's it all the statements here are directed to the problem. 114 00:18:53.430 --> 00:19:01.500 Mark Seifrid: In the Malaysian churches and, ironically, their attraction to the law to circumcision, and the. 115 00:19:02.850 --> 00:19:11.580 Mark Seifrid: commitment to keeping the law that didn't tail has resulted in there right breaking the law. 116 00:19:12.060 --> 00:19:29.310 Mark Seifrid: In their treatment of one another he's that's the section there's some of this is already appears in five to through 12 the section of this chapter that we've already passed over, but you can't escape it, this is part of the message here in fact it's central to the message. 117 00:19:31.560 --> 00:19:46.620 Mark Seifrid: Things are not good in Malaysia and the attraction to be holy and right and good by keeping the law by committing oneself to the law has resulted in something that is very bad. 118 00:19:48.450 --> 00:19:53.160 Mark Seifrid: And I didn't mean to scroll up i'm just mean to get rid of them I like to hear okay. 119 00:19:54.210 --> 00:19:56.220 Mark Seifrid: Now i've already indicated. 120 00:19:57.810 --> 00:19:58.320 Mark Seifrid: side. 121 00:19:59.850 --> 00:20:09.180 Mark Seifrid: Is a discrete unit, the whole thing from five one through 26 it should be read together in the sense but as far too long for proclamation Sunday. 122 00:20:09.930 --> 00:20:23.460 Mark Seifrid: And if we're going to break it, it seems to me we should break it at between 15 and 16 right, where we are, because the discussion in one through 15 has been characterized by the theme of freedom. 123 00:20:24.390 --> 00:20:33.600 Mark Seifrid: And you can see, are you will see in a moment, we turned to verse 16 and now we're on the theme of the spirit short word on this. 124 00:20:34.650 --> 00:20:42.750 Mark Seifrid: exegetical E and theologically the spirit is the one who actually uses in us the freedom. 125 00:20:43.350 --> 00:20:56.760 Mark Seifrid: That has been given to us in Jesus Christ, in that sense that the word in 513 you were called is, it is a sort of a transition already we're moving he's moving toward what he has to say in verse 16 the spirit. 126 00:20:57.930 --> 00:21:10.860 Mark Seifrid: brings to our life brings to our person to our being the work of Christ in liberating us from sin and death and from being under the law. 127 00:21:12.420 --> 00:21:23.850 Mark Seifrid: And it's condemnation, here and now in this life so he the two are connected but there's a thematic shift and he's going to see if we get down to trust we will. 128 00:21:24.870 --> 00:21:32.220 Mark Seifrid: That Paul return to the theme of Christ right at the end rounding off the whole discussion from five one down to 26. 129 00:21:33.360 --> 00:21:35.790 Mark Seifrid: Okay, so verse 16 then. 130 00:21:36.900 --> 00:21:41.400 Mark Seifrid: he's given the warning in 15 and you can see how. 131 00:21:42.540 --> 00:21:49.920 Mark Seifrid: schematically a significant and understandable that he turns to speak of the spirit as the one who actually uses freedom. 132 00:21:51.000 --> 00:22:00.360 Mark Seifrid: In the believer Lego depth new my teeth every potato it came up to me i'm sorry COs who may tell us a day. 133 00:22:01.380 --> 00:22:06.450 Mark Seifrid: let's go after this last part this era subjunctive with a double negation will make. 134 00:22:09.030 --> 00:22:24.210 Mark Seifrid: This can be, and my judgment should be understood as a statement of emphatic negation obviously could also be understood as an exhortation, but that is somewhat less likely. 135 00:22:25.290 --> 00:22:33.990 Mark Seifrid: Because the room a plus era subjunctive is just a forum for saying no no it's not so and the following context. 136 00:22:34.530 --> 00:22:46.380 Mark Seifrid: of explanation that we're going to read in a moment there's this out so he's not saying don't do it he's saying it's not going to happen, and I say. 137 00:22:46.920 --> 00:23:07.140 Mark Seifrid: walk by the spirit and you will certainly not, it will not happen that you will fulfill the desires of the flesh emphatic Nick negation no no it's not so it doesn't happen and now comes verse 17 the explanation of it which will confirm this translation. 138 00:23:08.820 --> 00:23:25.770 Mark Seifrid: hey guys socks happy to make cut out to my house tidy up numerous committees so costs, you know positive there will take the second half of this long versus separately for the flesh desires sometimes it's rented sets its desire. 139 00:23:27.240 --> 00:23:35.190 Mark Seifrid: against the spirit and under the verb is no understood, obviously the spirit against the flesh. 140 00:23:36.330 --> 00:23:39.690 Mark Seifrid: This is a critical importance that we noticed this notice now. 141 00:23:41.490 --> 00:23:48.960 Mark Seifrid: That flesh makes out the whole mix up the whole person feels the whole person it's not some part of the human being. 142 00:23:50.610 --> 00:24:07.770 Mark Seifrid: Just a spirit is some some mere psychological influence or something like that, just as the spirit is a whole being so here the flesh is a whole being, namely the human being under the power of sin. 143 00:24:09.840 --> 00:24:11.820 Mark Seifrid: subjected to sin and death. 144 00:24:13.110 --> 00:24:24.840 Mark Seifrid: The flesh so it's not that it's not that we can do, and at this point there's nothing, one can do oneself about the Flash one is flesh. 145 00:24:27.240 --> 00:24:37.560 Mark Seifrid: The whole my whole person in and of myself, apart from Jesus Christ is flesh it says desire against the spirit and the spirit against the flesh. 146 00:24:38.700 --> 00:24:41.520 Mark Seifrid: And then we get the second happen, which in itself is interesting. 147 00:24:42.570 --> 00:24:47.610 Mark Seifrid: For these things are opposed to another these realities tell. 148 00:24:49.200 --> 00:25:01.770 Mark Seifrid: The reality of the human being under the power of sin and the reality of the spirit, the spirit of the age to come with entered this world in Jesus Christ, these things are opposed to one another. 149 00:25:03.630 --> 00:25:13.860 Mark Seifrid: So that you might not be able to do the things I fell into the things which you will you're not able to do. 150 00:25:15.840 --> 00:25:23.070 Mark Seifrid: This one's interesting to try and parse out what does this mean that might not you could take it. 151 00:25:26.250 --> 00:25:32.310 Mark Seifrid: In the sense of Romans seven right that the good that I wish I do not do. 152 00:25:35.430 --> 00:25:43.740 Mark Seifrid: And I think that that may somehow still inherent it, but the emphasis that seems to be given what we've just read is on the opposite, that. 153 00:25:45.120 --> 00:25:55.560 Mark Seifrid: The idea that you, you may not do that, you might not do its purpose that you might not do the things that you will. 154 00:25:56.460 --> 00:26:12.510 Mark Seifrid: is set in the direction of the spirit, the spirit keeps one from doing the thing acting as flesh doing the things that displease God, the two are opposed to one another, now the way he's worded it. 155 00:26:15.090 --> 00:26:25.170 Mark Seifrid: To my thinking don't hold me to this one, when I write the commentary, but the way it's worded This suggests that he may have both dimensions in mind. 156 00:26:26.490 --> 00:26:39.750 Mark Seifrid: And that is point is i'm going to use Luther for a moment the human being is a beast of burden upon him either God rides or Satan, this is no longer free the freedom of the Christian, but the freedom of the world. 157 00:26:40.200 --> 00:26:52.200 Mark Seifrid: or bound choices as Bob likes to characterize it, in other words, his point is you're not in control here there's those either you are subject to this power. 158 00:26:53.910 --> 00:27:04.230 Mark Seifrid: Your name, we flash this other power possessed, so to speak, or possessed by the spirit, one way or the other um that reading of it. 159 00:27:06.300 --> 00:27:25.470 Mark Seifrid: links up nicely, it seems to me with the if clause eight in verse 18 and we shouldn't gloss over verse 18 but take it seriously in its full force a depth new mighty I guess then book as the hoopla nah man. 160 00:27:28.350 --> 00:27:32.940 Mark Seifrid: And if you are led by the spirit or you could give it a present obviously. 161 00:27:34.260 --> 00:27:39.450 Mark Seifrid: derivative aspect you could accentuate that and if you are being led by the spirit. 162 00:27:43.800 --> 00:27:48.300 Mark Seifrid: You are not under law, namely not under the law. 163 00:27:50.370 --> 00:28:01.170 Mark Seifrid: Now notice the shift that has taken place here in view of verse 17 and 16 he says walk by the spirit, in other words. 164 00:28:01.710 --> 00:28:09.840 Mark Seifrid: There is an intentionality on the part of the believer in that we can just look up the page, so to speak, a little bit of remember. 165 00:28:10.800 --> 00:28:19.410 Mark Seifrid: The preceding discourse for you were called to freedom, this is an act of faith, in other words that you walk by the and walks by the spirit. 166 00:28:20.070 --> 00:28:34.560 Mark Seifrid: Because the spirit has been given through the Gospel and therefore i'm going to walk by the spirit that this whole expectation is going to go this direction, my point at the moment is that the human being here is presented as inherently active. 167 00:28:35.790 --> 00:28:37.440 Mark Seifrid: But when we get to verse 18. 168 00:28:38.490 --> 00:28:47.370 Mark Seifrid: human being is inherently passive no longer in charge, no longer the one doing the walking but being led. 169 00:28:48.810 --> 00:29:01.440 Mark Seifrid: And, of course, this is a paradox that this is the reality of the new life in Jesus Christ is both at the same time, active and passive. 170 00:29:02.910 --> 00:29:04.350 Mark Seifrid: As a side lance. 171 00:29:05.580 --> 00:29:18.210 Mark Seifrid: It is an a minor location in looters work, but nevertheless was fought buyer as nicely taken up this little statement by Luther description of Christian living as V top hacienda. 172 00:29:20.010 --> 00:29:25.110 Mark Seifrid: Passive living in which with her and buyer after him, then. 173 00:29:27.180 --> 00:29:44.340 Mark Seifrid: Are characterizing the Christian life as we've just discussed it simultaneously and, paradoxically, active and intentional the part of the Christian active faith and should underscore and yet passive being led by the spirit and if Paul says if you've been you're led by the spirit. 174 00:29:45.690 --> 00:29:53.130 Mark Seifrid: reminder spirit is the spirit tip of the age to come the life of the resurrection in the present you're not under the law. 175 00:29:56.190 --> 00:30:03.600 Mark Seifrid: Because the law ends at the conclusion of this age and enhances work here, but not in the LIFE to come if you're led by the spirit and not under the law. 176 00:30:04.620 --> 00:30:12.690 Mark Seifrid: Now that he must exhort or more clearly appeal to the Malaysians. 177 00:30:14.370 --> 00:30:16.230 Mark Seifrid: shows that even the whole. 178 00:30:17.550 --> 00:30:25.020 Mark Seifrid: they've been given the gift of the spirit, even though Christ is set them free they remain subject or this this this danger constantly. 179 00:30:25.920 --> 00:30:37.200 Mark Seifrid: And in fact they have succumb to it is all Christians and their weakness due to living according to the flesh it's the symbol used to set a contest playing itself out in life here. 180 00:30:37.710 --> 00:30:54.510 Mark Seifrid: And this is why we have the exhortation nevertheless verse 18 has to be taken seriously being led by the spirit means that you're not under the law and paul's going to make it clear, and what follows in a rather point pointed way for the violations now. 181 00:30:56.460 --> 00:31:00.240 Mark Seifrid: i'm going to take a highlight a long stretch and we'll. 182 00:31:01.500 --> 00:31:11.640 Mark Seifrid: pause in it for a while nevertheless it's not grammatically it's not difficult at all, they just have a string of nouns that we want to look through. 183 00:31:13.560 --> 00:31:20.190 Mark Seifrid: The first line is significant fun our destiny type got taste saw costs and then he's going to name them. 184 00:31:20.670 --> 00:31:36.570 Mark Seifrid: For the this is usually rendered in our versions, as the deeds of the flesh, but you can see that this is the works of the flesh and one cannot help but think that Paul is intentionally speaking of works of the flesh. 185 00:31:37.620 --> 00:31:43.560 Mark Seifrid: As an indication of the impossibility of the human being, understand fulfilling the law. 186 00:31:44.580 --> 00:31:47.220 Mark Seifrid: works to the law works of the flesh well. 187 00:31:48.270 --> 00:32:00.240 Mark Seifrid: If you are under the law, all that you can work are works of the flesh and these pulses of fun, they are evident they're clear there before our eyes, which are. 188 00:32:02.070 --> 00:32:12.060 Mark Seifrid: And then we get 15 or because of the end and could say 16 a listing I don't think the number is of any significance he's just trying to. 189 00:32:12.780 --> 00:32:23.280 Mark Seifrid: cast a wide net So here we go I Maybe I should take this often do one by one, with some of these will be relatively understand immediately so cornea in morality. 190 00:32:27.000 --> 00:32:29.730 Mark Seifrid: A card SIA impurity. 191 00:32:31.650 --> 00:32:33.840 Mark Seifrid: Which is broader. 192 00:32:34.980 --> 00:32:39.480 Mark Seifrid: And can include clients, as well as deeds. 193 00:32:41.610 --> 00:32:44.610 Mark Seifrid: A Sunday on licentiousness. 194 00:32:47.760 --> 00:32:48.750 Mark Seifrid: idolatry. 195 00:32:50.070 --> 00:32:51.150 Mark Seifrid: idolatry. 196 00:32:54.120 --> 00:33:01.830 Mark Seifrid: farmer kalia this was interesting in and I don't think dunker handles this one, all that well. 197 00:33:02.850 --> 00:33:09.930 Mark Seifrid: It gives me the occasion to say when you're working through difficult terms or you have questions about the meaning but individual terms. 198 00:33:10.530 --> 00:33:14.700 Mark Seifrid: And and it's rather important than don't look only at. 199 00:33:15.690 --> 00:33:29.430 Mark Seifrid: The Dag go over to the seminary website go into the library and go to the real dictionary of ancient Greek unless you happen to have the Liddell Scott Jones in your log is already which costs more you probably don't have it. 200 00:33:30.030 --> 00:33:39.330 Mark Seifrid: You can go over to the seminary and find something just as good or better than that they just updated the electronic version of it, I assume that's been updated for the seminary off the check. 201 00:33:41.610 --> 00:33:48.840 Mark Seifrid: It just good to go over there, because you get a second opinion and what the word means and here's the point that about the term itself and my chaos. 202 00:33:50.610 --> 00:33:59.670 Mark Seifrid: It can mean is associated with sorcery or witchcraft, but it also has to do with. 203 00:34:02.160 --> 00:34:08.490 Mark Seifrid: Drugs or poisons which were used to influence people it's sort of. 204 00:34:10.140 --> 00:34:20.820 Mark Seifrid: it's it's covers both the territory of sorcery and the use of drugs, often in the use of drugs in seeking to influence other people. 205 00:34:23.820 --> 00:34:37.200 Mark Seifrid: So it's just it's bigger than you might find with most versions or with a dunker try and guess what this is hostilities enmities. 206 00:34:38.730 --> 00:34:39.510 Mark Seifrid: strife. 207 00:34:41.550 --> 00:34:41.910 oops. 208 00:34:43.170 --> 00:34:46.110 Mark Seifrid: sorry about that i'll get rid of this oh yeah. 209 00:34:48.810 --> 00:34:55.260 Mark Seifrid: And let this thing get big again oh yeah yeah I don't want that either sorry will straighten us out. 210 00:34:59.700 --> 00:35:01.980 Mark Seifrid: we're not going to try and cover that one again. 211 00:35:03.210 --> 00:35:04.290 Mark Seifrid: Is a loss. 212 00:35:05.310 --> 00:35:10.470 Mark Seifrid: jealousy or zeal, and it is interesting that Paul. 213 00:35:12.360 --> 00:35:19.350 Mark Seifrid: says of himself in Chapter one that he was far beyond his contemporaries being especially zealous. 214 00:35:20.580 --> 00:35:27.390 Mark Seifrid: same concept there for the law is there some suggestion this zeal or envy. 215 00:35:29.250 --> 00:35:34.320 Mark Seifrid: might be a play to my expressions of anger. 216 00:35:36.180 --> 00:35:42.030 Mark Seifrid: Everything I i'm more his own should be understood as. 217 00:35:44.070 --> 00:35:52.680 Mark Seifrid: Political machinations intrigues trying to get some my way in some sort of secretive and dishonest manner. 218 00:35:55.770 --> 00:36:00.210 Mark Seifrid: You can see the de de Casa ci divisions. 219 00:36:06.600 --> 00:36:09.180 Mark Seifrid: groupings array says. 220 00:36:10.530 --> 00:36:12.930 Mark Seifrid: it's used for with respect to sex. 221 00:36:14.130 --> 00:36:15.360 Mark Seifrid: SEC Ts. 222 00:36:16.590 --> 00:36:17.160 Mark Seifrid: i'm. 223 00:36:18.180 --> 00:36:21.870 Mark Seifrid: Little parties each sticking their own cause. 224 00:36:23.130 --> 00:36:25.950 Mark Seifrid: In, to the disadvantage of others around them. 225 00:36:27.180 --> 00:36:30.480 Mark Seifrid: So annoyed and beings and then. 226 00:36:32.940 --> 00:36:35.790 Mark Seifrid: Instances of drunkenness math I. 227 00:36:37.020 --> 00:36:41.850 Mark Seifrid: call my carousing and then rounding it off. 228 00:36:43.680 --> 00:36:53.880 Mark Seifrid: And things similar to these we're going to pause before we go forward just to come in and the list and notice what he does with this list and it's rather interesting. 229 00:36:54.570 --> 00:37:05.910 Mark Seifrid: And we can already pick it up with their warning about biting and eating one another let's take care less you consume one another, that there are there's infighting among the churches. 230 00:37:06.300 --> 00:37:25.110 Mark Seifrid: And notice in this listing of the works of the flesh how Paul makes a sort of sandwich which, with the what we might call the gross and visible sins on the outside of the sandwich and then you get to the inside, and you get the sins that. 231 00:37:27.510 --> 00:37:38.490 Mark Seifrid: are not always so visible on there's some sense visible, but that are also actually plaguing the glacier churches, at this moment. 232 00:37:39.450 --> 00:37:49.110 Mark Seifrid: and which seemed to be excused or overlooked or ignored by them and which, to be honest, often our in our midst. 233 00:37:49.620 --> 00:38:01.980 Mark Seifrid: And tolerated as something less than or something unimportant something secondary as opposed to these gross outward sins that everyone condemns right in the middle of the sandwich. 234 00:38:03.270 --> 00:38:12.690 Mark Seifrid: hostilities strife jealousy expressions of anger intrigues divisions parties and beings. 235 00:38:13.980 --> 00:38:14.490 Mark Seifrid: Now. 236 00:38:15.690 --> 00:38:26.460 Mark Seifrid: They surely caught the sandwich and its meaning because they're right in the Center of it right, in the midst of it, and the next word then becomes quite important. 237 00:38:27.210 --> 00:38:42.480 Mark Seifrid: Which things I say beforehand so we've got an APA style it warning right here the beforehand, is obviously before the day of judgment before the coming of the Kingdom a serious warning from Paul. 238 00:38:42.900 --> 00:39:01.650 Mark Seifrid: cathars put put a plan i've said that before this, as I have said before, Heidi hoity toity out across centers isolation, they who who clay Renault mason that those who do such things shall not inherit the Kingdom of God. 239 00:39:04.680 --> 00:39:13.470 Mark Seifrid: It is without becoming explicit pretty strong call to repentance and the warning is significant. 240 00:39:18.270 --> 00:39:35.850 Mark Seifrid: Just a side note here before we bless we brush this aside Luther himself to just read in recent weeks meditation of his on our sermon on first john five for the one who is born of God or the garden of God. 241 00:39:37.200 --> 00:39:44.730 Mark Seifrid: overcomes the world and move it says look lazy it's almost speaking like James if you say that you have faith and you have no works. 242 00:39:45.150 --> 00:39:55.980 Mark Seifrid: you're fooling yourself you're not a Christian that's effectively what Paul is saying to the relations, the one the people who do these things, the things that you're doing shall not inherit the Kingdom of God, the warning can't be any stronger. 243 00:39:58.290 --> 00:40:00.090 Mark Seifrid: course their state is not simply. 244 00:40:01.140 --> 00:40:03.180 Mark Seifrid: That of their outward behavior but. 245 00:40:05.820 --> 00:40:14.130 Mark Seifrid: The reality of god's working them in Christ and pumping set up some got the works of the flesh and now comes the contrast. 246 00:40:16.620 --> 00:40:18.120 Mark Seifrid: verse 22. 247 00:40:19.440 --> 00:40:23.310 Mark Seifrid: Other co host to the new mitosis in a God pay cut. 248 00:40:24.600 --> 00:40:43.800 Mark Seifrid: A rainy micro through media Christmas parties I gotta soon, a priestess path taste in Catania and this time i'm going to fill out the whole list kata tone Toyota eston NAMA he doesn't expand the list here, he makes a judgment about. 249 00:40:45.780 --> 00:40:57.420 Mark Seifrid: But i'm gonna take the debt as conversative I think it's warranted right, the fruit of the spirit that deserves more reflection that i'm going to give it for the moment. 250 00:40:58.500 --> 00:41:01.920 Mark Seifrid: The works of the flesh disparate. 251 00:41:04.080 --> 00:41:04.920 Mark Seifrid: and divisive. 252 00:41:05.940 --> 00:41:10.290 Mark Seifrid: The fruit of the spirit singular not fruits. 253 00:41:11.370 --> 00:41:11.850 Mark Seifrid: fruit. 254 00:41:14.400 --> 00:41:23.520 Mark Seifrid: Side now Jonathan edwards makes something of this that the work of the spirit is always balanced, and all I don't know whether one can draw from this. 255 00:41:25.020 --> 00:41:35.610 Mark Seifrid: Texts i'm not but see the policy moved to the singular singular fruit of the spirit Aha back to the question that human being as active and passive. 256 00:41:38.340 --> 00:41:43.800 Mark Seifrid: The active dimension of this is going to follow in verse six i'm going to leave it aside, but here you have. 257 00:41:44.160 --> 00:41:55.680 Mark Seifrid: The work of God presented in the human being, in terms of an agricultural metaphor right fruit grows, it does grow in us the spirit bears its fruit in. 258 00:41:56.340 --> 00:42:05.760 Mark Seifrid: christ's people in believers in the spirit bears this fruit there's no fruit then there's a problem at the question whether a person to Christian. 259 00:42:06.990 --> 00:42:21.270 Mark Seifrid: The fruit of the spirit, but it's born as a lot of our works are deeds, even though we perform and do things it's not our fruit it's the fruit of the spirit, you got you got my point here. 260 00:42:21.780 --> 00:42:32.340 Mark Seifrid: And then he describes the singular fruit love comes at the head of the list, know that benny we're not going to go back up the page, but no to benny up the page. 261 00:42:33.420 --> 00:42:48.720 Mark Seifrid: Through love become slaves to one of the love is the reality of the eschatology, it is the fulfillment of the law comes of it it's understandable that Paul places at the head of the list love joy peace. 262 00:42:50.700 --> 00:42:56.550 Mark Seifrid: both now and in anticipation of the piece of the esca Tom McCarthy me microphthalmia. 263 00:42:57.030 --> 00:43:17.160 Mark Seifrid: Patience which is generally used with reference to patients toward other human beings, and you can hear the resonance with the earlier warnings and its resonance with the problems in the congregation and then mark, one of the time K star taste. 264 00:43:18.840 --> 00:43:21.090 Mark Seifrid: Interesting term honesty. 265 00:43:22.500 --> 00:43:34.800 Mark Seifrid: And or goodness goodness, in the sense of being honest honest in the sense of being good again the counter thrust against what's going on in the congregation you might render this honesty. 266 00:43:35.760 --> 00:43:44.520 Mark Seifrid: can be also kindness that's how most versions handle it, because then we have, because here we have right next to it, the straightforward word I gotta assume a. 267 00:43:45.510 --> 00:43:59.580 Mark Seifrid: Goodness with again as with mark with you MIA and also with krista is not merely that i'm good in myself but it's that i'm going toward other people goodness toward others. 268 00:44:01.710 --> 00:44:10.110 Mark Seifrid: And then comes this one, which I will openly confess i'm not sure what to do with justice should we render it here faithfulness. 269 00:44:12.750 --> 00:44:28.020 Mark Seifrid: Perhaps because you can see it in this series of inter relational terms is patience honesty goodness and we've got gentleness coming afterward so maybe it's ideal faithfully with others, but. 270 00:44:29.790 --> 00:44:45.090 Mark Seifrid: Faith itself is a work of the spirit and pestis generally in the New Testament refers to faith I don't know which way to take it there's something in me that wants to take it as faith, but perhaps it should be here taken us faithfulness hopes. 271 00:44:47.220 --> 00:45:00.660 Mark Seifrid: Of these buttons okay i'm trying to highlight and I just did it again so forget highlighting that thing in criteria in the exercise at myself here and not try and contact. 272 00:45:02.040 --> 00:45:16.110 Mark Seifrid: Self control interesting now all those vices that he's just listed above as works of the flesh are all in followed in this one in Catania self control that. 273 00:45:17.280 --> 00:45:20.640 Mark Seifrid: keeps one from doing what one otherwise might well do. 274 00:45:24.300 --> 00:45:33.780 Mark Seifrid: And then the end of the verse instead of adding a saying there are other things like this, he relates it to his opening statement he's rounding off here. 275 00:45:34.200 --> 00:45:46.050 Mark Seifrid: cutter tone toy your tongue book estyn Namaste against such things, there is no law, and now we understand what he means by being led by the spirit. 276 00:45:46.650 --> 00:46:04.860 Mark Seifrid: To be led by the spirit is to live in this way and to bear the spirits fruit and if the spirit is bearing such fruit in us there is no law that prohibits it one is not under the law now, one has to have, of course, the say. 277 00:46:05.880 --> 00:46:08.220 Mark Seifrid: I recognize that this is both true. 278 00:46:09.360 --> 00:46:13.410 Mark Seifrid: For me, as a Christian, even though it often doesn't feel that way and. 279 00:46:14.970 --> 00:46:23.970 Mark Seifrid: I still struggle with the flesh Paul is aware of that, but here he's making this point in statement about the nature of true Christian piety and living. 280 00:46:24.780 --> 00:46:38.130 Mark Seifrid: That it is be a being led by the spirit and within it in this reality transcends oh law, I could go on further on this, but we don't have time right now. 281 00:46:39.300 --> 00:46:42.120 Mark Seifrid: Now I told you what Paul does here at the end. 282 00:46:43.680 --> 00:46:45.930 Mark Seifrid: And here, he does at verse 24. 283 00:46:48.930 --> 00:46:52.650 Mark Seifrid: near the end of the letter rounding things off the. 284 00:46:53.760 --> 00:46:59.130 Mark Seifrid: Chapter began with Christ, the word about Christ having set us free for freedom. 285 00:47:00.330 --> 00:47:02.730 Mark Seifrid: And now, Paul reintroduces Christ. 286 00:47:05.070 --> 00:47:18.750 Mark Seifrid: I stand by my characterization of the work of the spirit and what he sees the spirit actualize is in the believer what Jesus Christ has done for us. 287 00:47:19.530 --> 00:47:25.800 Mark Seifrid: Quite a to Chris to and there's a textual variant here it's not certain that uses his. 288 00:47:26.190 --> 00:47:35.790 Mark Seifrid: original it's been kind of me, you can see the brackets we're not going to check chase the variant right now, those who are of Christ team South Africa estero son. 289 00:47:36.750 --> 00:47:53.040 Mark Seifrid: crucified the flesh soon tice famous in Chi tice up to me ice those of Christ crucified the flesh haha notice that it's given and done. 290 00:47:55.830 --> 00:47:57.000 Mark Seifrid: This reality. 291 00:47:58.290 --> 00:48:06.180 Mark Seifrid: Of the flesh, having been crucified with Jesus Christ is no less complete, then our justification. 292 00:48:07.770 --> 00:48:15.720 Mark Seifrid: mean to crucify something's crucified something it's done it's gone it's finished with its passions and desires, now we know and Luther knows. 293 00:48:16.260 --> 00:48:36.180 Mark Seifrid: And Paul knows that that the reality of the flesh is still there it's just consorted we're encouraged the Malaysians to walk by the spirit we get it, but he's he's calling them out of a reality already worked in done for them it's not that they. 294 00:48:37.980 --> 00:48:49.680 Mark Seifrid: i'm finally achieved the crucifixion of the flesh by their their efforts it's given and done and they live out of it and it's going to say that another terms in the next verse those who are in Christ Jesus who belong to him. 295 00:48:51.180 --> 00:48:51.930 Mark Seifrid: Calling. 296 00:48:54.570 --> 00:49:06.180 Mark Seifrid: Chapter three those who have been baptized into Christ Jesus crucified the flesh, with its passions and desires, the struggle continues, but the battle is already one. 297 00:49:07.500 --> 00:49:25.770 Mark Seifrid: Let me get the last of this up here, for us, and he follows that, then you can see how closely this actually work of the spirit is bound up with Jesus Christ if we live by the spirit second box they're going to give it a if we live by the spirit. 298 00:49:27.270 --> 00:49:30.270 Mark Seifrid: Community I stay calm and let us. 299 00:49:31.410 --> 00:49:39.120 Mark Seifrid: keep in step with the elements of the spirit, so to speak, that's an overt translation, but he's playing off of. 300 00:49:40.200 --> 00:49:46.350 Mark Seifrid: His reference in Chapter four to the status quo aka the elements of the world. 301 00:49:47.550 --> 00:50:01.260 Mark Seifrid: The basic powers and principles and realities of the fallen world and now he's saying now let's live according to the elements of the spirit and he's just listed what those are this truth of. 302 00:50:03.240 --> 00:50:14.370 Mark Seifrid: Being of the flesh, having been crucified of our being called to walk by the spirit of the spirit, leading us spear paying fruit and nuts if we live by the spirit, let us also. 303 00:50:15.510 --> 00:50:24.360 Mark Seifrid: keep in step with the spirit and a hero zalman is to be taken, we live if we live by the spirit has to be taken, the full sense of. 304 00:50:24.720 --> 00:50:32.580 Mark Seifrid: Sharing an eternal life here and now, but obviously when a note of the hope of the resurrection being voiced in it as well. 305 00:50:33.540 --> 00:50:41.700 Mark Seifrid: And then the last person, and it will be done, I am adding this one, just as a reminder grab the relevance is appointed. 306 00:50:42.210 --> 00:50:50.400 Mark Seifrid: nature of paul's argument for his first readers and the collation churches it's been left out of are correctable reading, unfortunately. 307 00:50:51.210 --> 00:51:04.410 Mark Seifrid: Because we went to catch the full five year and delivered as part of the text may economic thought can i'm duck soy la loose Puck lumen I la logs but in tears. 308 00:51:05.790 --> 00:51:07.230 Mark Seifrid: Because me Fernandez. 309 00:51:08.970 --> 00:51:15.720 Mark Seifrid: la was an intense, let us not become my, let us not be cannot oxide. 310 00:51:17.940 --> 00:51:20.520 Mark Seifrid: full of false pride empty glory. 311 00:51:21.750 --> 00:51:24.030 Mark Seifrid: la loose Puck Illinois. 312 00:51:25.530 --> 00:51:29.940 Mark Seifrid: calling out one another challenging one another provoking one another. 313 00:51:31.050 --> 00:51:33.630 Mark Seifrid: la loyce thought noon tears. 314 00:51:36.390 --> 00:51:49.830 Mark Seifrid: And digging one another and then on it goes again there's this irony in the collation churches that in their pursuit of the law they've fallen success they have succumbed to the flesh. 315 00:51:50.700 --> 00:51:59.610 Mark Seifrid: Thanks, very much for your attention blessings to you may the Lord bless the preaching of his word through your mouth in Jesus name amen.