The Gospel of Luke 8:1-15 Ministry support and the sower.

Good morning. We're going to step through this one verse at a time here. And so there's Luke 8, 1 through 15. First of all, just as we start into this chapter, I want to say this chapter 8 is packed. Luke chapter 8 is packed with some great content. It starts with a general statement that we're going to be looking at this morning of what Jesus was doing and who was with him and who was supporting him.

There are other things I couldn't even fit on the slide. One of the things we pointed out previously is Luke chapters 7, 8, and 9 contain statements about this was the only daughter, the only son, that kind of statement. In Luke chapter 8, we're going to see that too a little later on here. In addition, it has a pair of parables, right?

We're going to be looking at one of them this morning and another next week. Miracles are performed, including healing, a resurrection, a resurrection back to this life, and a calming of the storm on Galilee. So this is exciting stuff. This is dramatic. And I think that's one of the things we pointed out is many of the things that are recorded in Scripture are in fact very dramatic. One of the conclusions that I have come to is if I, in reading through a passage, am not amazed, astounded, if I fail to see the drama, I probably don't understand the passage yet. Much of scripture is actually really dramatic and intense. Things are stated in a rather startling way at times. Anyway, we'll be looking at that.

And Jesus' mother and brothers come, but they can't get past the crowds. So that would be something else we'll look at here. So, in our passage for today, Luke 8, 1-15, the passage has four parts. What Jesus was doing and who was with him and who supported him.

That's the first part. Secondly, the parable of the sower and the four soil types. And three, the disciples asked why Jesus speaks in parables and Jesus explains why. And then the fourth part, Jesus explains the parable of the sower so that the disciples can all understand. So we'll be looking at that in those four parts. Here's Luke 8, verse 1, and I break it up into A, B, and C. That's kind of between the periods or commas. So it has three parts there.

Soon afterwards, it began going around from one city and village to another, proclaiming and preaching the kingdom of God. Dr. Luke does not tell us which cities and villages, nor the region, but the last geographical reference we had was Capernaum, and the next one's going to be crossing the Sea of Galilee.

So this is largely in the cities and towns around the Sea of Galilee. What's real interesting is the major town then and now is Tiberias, but that city is never mentioned. in the New Testament. It sounds like the disciples and Jesus deliberately stayed away from there. And it's because Herod Antipas was the one who had built that city, and it was very Roman in character.

So, you have here, just as is on your handout, here's a map that shows the Sea of Galilee area and some of the towns that he would be going around. There would be a number of other villages that are not marked on here. One of them that's marked is Cana, which then, not now, then was a very small village. But it's noted on the map just simply because that was a place where Jesus went.

That's where he turned the water into wine. And that was where Nathaniel, one of the apostles, was from. Likely something like 80% of the ministry of Christ was around the Sea of Galilee He would go down to Jerusalem and in that area from time to time typically around one of the Feasts the Jewish holidays if you will and Would then be in the area of Jerusalem.

Otherwise, he spent most of his time around the Sea of Galilee and And from Luke 4.43, in this verse, it appears that Jesus returned a lot to the same places. That's one of the reasons why, you know, one of the places we visited when we went to Israel was Magdala, which had been fairly recently excavated in some parts. And that was one where we said it is very likely that Jesus spoke at the synagogue at Magdala and even quite likely that he spoke a number of times there and stayed in some of the homes that we saw the excavations of.

Now, he was proclaiming and preaching the gospel of the kingdom. This is where we want to make a differentiation. The gospel of the kingdom is not the same as the gospel of substitution. What do I mean by substitution? Christ died in our place. Christ died for our sins, was buried, and rose again. That's the gospel of substitution.

The gospel of the kingdom instead looking forward to even now the yet future kingdom where Christ will reign on the earth from Jerusalem over the nation of Israel and over all the earth he will be the king of Israel that will be his title and it will be the the king of kings and Lord of Lords over the Gentile nations so he's presenting that he is the Messiah And if he is received as the Messiah, then Israel will then take him in as their Messiah, and the Kingdom would then start soon. In the Gospel of the Kingdom, the future Kingdom of God was presented with Jesus as the Messiah. One of the things that Nathanael said, he says, you are the Christ, early on, you are the Messiah, the anointed one. If the people of Israel had received the gospel of the kingdom, the age of the Messiah would have followed soon.

But, Acts chapter 1, here's Jesus with the disciples on the Mount of Olives, and they're saying, is now the time when you are going to establish the kingdom for Israel? And Jesus answers, only the Father knows that. I'm doing something else now, and the Father's got something else in mind, right?

The gospel of substitution, that is, that Christ died for your sins, was buried and rose again. That's the gospel to be believed in order for someone to be saved. Okay, so this starts at the last part of verse 1, so 8 1d, and goes through verse 3. The twelve were with him and also some women who had been healed of evil spirits and sicknesses. Mary, who was called Magdalene, from whom seven demons had gone out, And Joanna, the wife of, now, Courtney, actually, there you go.

OK? This is Chooza. Yeah. It's spelled in such a way that we could easily go to Chooza, but it's actually Chooza, right? It's just perfect if you know how to make the noise. OK. Herod, Stuart, and Susanna, and many others who are contributing to their support out of their private means. So you've got a lot of information packed in here in a few short verses.

First of all, the twelve was a term that was used dozens of times in the four Gospels, Acts, and then again in 1 Corinthians to refer to the disciples. Even if there were only eleven of them there, they still got called the twelve. So it was just the way of, in summary, calling Jesus selected apostles. These were with Jesus, so as one of the qualifications of an apostle, they had to be with Jesus along the way from the time of his baptism by John the Baptist to the very end when he was ascended.

So Acts 1.21 and 22 sets out that requirement. It's not the only requirement for being an apostle, but it's one of them. Judas betrayed Christ, took his own life, but so that another might replace him, Matthias was selected among two, Joseph Barsabbas also as well, and Matthias between the two, chosen by Lot.

The twelve then were to testify to the resurrection. They had seen Christ resurrected. Now, it also talks about women who had been healed. These women had been healed of evil spirits and other maladies. And there were three remarkable things about the women being included and noted and named in these verses. The three are, one, that the women were healed of diseases and evil spirits.

There were all kinds of rabbis throughout Israel in those days, but healing diseases and casting out evil spirits was not something that the other rabbis did. It is very rarely noted that miracles took place by the work of any other rabbi. But with Jesus, it was 100% cure rate. 100% cure rate. So the fact that they were healed was outstanding and notable.

The second one, women were among Jesus' followers and were being taught by him. Mary and Martha, at the time just before the raising of Lazarus, They talk between them. The teacher is here. The one that teaches us women, right? And that was very unusual for the rabbis to do that. Most rabbis, not thinking well of women, would not bother to teach women. They wouldn't even address them. And three, these women were witnesses to His resurrection. I find this humorous because the Jews, of course, said two or three witnesses, right, to confirm things. But women were not allowed to be witnesses. So what does the Lord do? God sets it up so that the first witnesses of the empty tomb are women. And the first witness of Christ's bodily resurrection that actually saw and talked to Christ was Mary Magdalene, a woman. So I think the Lord is humorous in that. He says, it doesn't matter what the culture thinks, this is what I think.

So one of the names brought up is Mary Magdalene. That means she was from the city of Magdala, meaning Tower, in the region of Dalmanutha, which is in the west side of the Sea of Galilee. Dr. Luke wrote that Mary Magdalene had been delivered from possession by seven demons.

So she realized the difference and nobody else had been able to deal with this problem. The remarkable fact is, God chose Mary Magdalene, a woman, to be the very first direct witness to Christ's resurrection. Another name that shows up here is Joanna. Dr. Luke tells us that Joanna is the wife of Hosea, and she is only mentioned in the Gospel of Luke. In this verse that we're looking at now, and then we'll look at another one shortly here, Husa was a high-level official in the service of Herod Antipas, ruler over Galilee and Perea. He likely would have served, we don't know for sure, likely would have served either in Tiberias or perhaps to the north.

Joanna is only mentioned one more time, that's in Luke 24.10, where she is among the first witnesses of the empty tomb.

All women. So she's one of them. It also talks about Susanna and many others there. This is the only mention of Susanna in the New Testament. We have no other mention by that name. There are elsewhere other names given, for example, Mary and Martha Bethany. may well have come up here to Galilee at times, and then certainly they served as hostesses when Jesus was in Jerusalem. Now, one of the things that's interesting is about one in every five women in Israel was named Mary. So that's one reason that you see, you know, Mary Magdalene, Mary the mother of, you know, and other designations, sometimes even the other Mary, right? So very common name.

So here's Luke 8.4.

When a large crowd was coming together and those from the various cities were journeying to him, he spoke by way of a parable. So crowd or crowds is significant in Luke's gospel all the way to just close to the very end. Luke 23, 48 is the last mention of crowd or crowds. Except for the crowd that shouted crucify him, the crowds are looked upon as neutral to positive in nature. Neutral to positive is the way they're portrayed. Dr. Luke's good friend, the Apostle Paul, wrote that after Jesus' resurrection, he appeared to a crowd of more than 500 at one time.

It also talks about Jesus journeying. We see that in verse 1 and here in 4. Jesus journeyed from various places to preach and proclaim and to teach and perform miracles. One of the things we said earlier, and some of you even remarked you're a little surprised to hear it, that when Jesus first began his ministry, he actually moved from Nazareth to Capernaum. But later on, he says, well, I have nowhere to lay my head. And it seems like he let loose of the place in Capernaum where he first established himself, likely because he was just spending a lot of time traveling, going from one place to the next. either staying with other people, or they could also just go camping.

Jesus' miracles included delivering people from demons, healing people from diseases, injuries, and medical conditions, and birth defects, and even resurrections. We will, by the end of this chapter, have seen two resurrections back to this life as we proceed through Luke chapter 8. The miracles and unique teaching brought people from all over to see and hear Jesus and for their own personal miracle. People would sometimes travel to the place where Jesus was so that they could be healed. And some who were unable to travel had others bring them. You can imagine that's quite a journey, but if you could be 100% certain, yeah, if I make that difficult journey, I'm going to be healed. 100% certain of that. That's worth it.

Jesus' parables were handled differently by the four gospel authors. I thought this was something I was talking to Nancy about on the way in here. The parables are handled differently. Matthew majors in them. Mark often has them. Luke has less of them, but he also records some parables that aren't in the other books. John has just about no parables, only very brief ones, very little. So it's interesting they don't handle parables uniformly. They looked at it differently here.

Matthew and Mark make the most of them, and Dr. Luke wrote fewer of them, except that he also had some that the others didn't include. Jesus spoke in parables that literally means a comparison beside, to help bring understanding to someone who did not understand, such as the Pharisee. They had the Pharisee make a judgment and then tell back to Jesus how the Pharisee saw it, and Jesus said, yes, you're correct. But he also did it to convey a truth to those who could hear it and conceal it from those who would not hear and understand.

Now it so turns out that this is a parable of the sower and I was a sower at this particular piece of three acre property just two months ago today. 50 pounds of oats, yes, Vern's sowing oats. And 100 pounds of crested wheatgrass, rye, and fescue mix. So I know a little bit about this and how it works. And so the sower would go along and just hand cast the seed. And they would expect, in fact, about 10, maybe 20 times as much as what was sown was a pretty good number.

We're going to see the number that Luke records here just shortly. So here's Luke 8, 5 through 8, as Jesus tells this parable of the sower to his disciples and a number of others. Remember, it's a crowd. A number of others there, likely near the Sea of Galilee.

So the sower went out to sow a seed, and as he sowed, some fell beside the road, and it was trampled underfoot, and the birds of the air ate it up. Other seed fell on rocky soil, and as soon as it grew up, it withered away because it had no moisture. Other seed fell among the thorns, and the thorns grew up with it and choked it out. Other seed fell into the good soil and grew up and produced a crop a hundred times as great. And just to note, ten or twenty times was doing pretty good. So a hundred times is like, wow! And he said these things, he would call out, He who has ears to hear, let him hear! Which I'm sure they probably heard, right?

So Jesus is going to explain the parable, so we'll not put a lot of focus on explanation right now, but when we get to His explanation, we certainly will. Since we'll see that Jesus explains the parable, we're just going to wait until verses 11 through 15.

So the sower, you might notice here, is not the focus. Immediately, the sower is also, by the way, not a part of Jesus' explanation. So that's not the focus. Nor is the seed, even though he does explain that's the word of God, but rather the failure or successful reception of the four different kinds of soils. That's the focus.

So Jesus called out, He who has an ear, let him hear. Of course, anyone there with working ears would physically hear what Jesus said, but he explains later privately to the disciples. So here's Luke 8, 9, and 10. His disciples began questioning him as to what his parable meant.

He said, To you it has been granted to know the mysteries of the kingdom of God But to the rest it is in parables, so that seeing they may not see, and hearing they may not understand." Isn't it interesting? He wants the disciples to know and to understand, but there are those who are listening that he does not want to understand. Now, does he want them actually not to understand? If their hearts had been responsive, he would certainly want them to understand, but because they are hard-hearted and don't get it, he wants those who are hard-hearted and don't get it to remain that way. Now, if you don't understand the parable quickly, don't feel too badly.

Jesus' disciples didn't understand either, so an explanation was in order. Jesus gives a private explanation for the parable, and looking carefully at his private explanation helps us understand the parables that are not explained. But first Jesus tells them why he is speaking in parables. See, they're asking what's the meaning of the parable, but he doesn't immediately jump to that.

He says, I want you to understand why first. It is so that his disciples will understand, but others who are hard-hearted and dull of hearing, spiritually speaking, won't understand it at all." I was saying, well, that's an interesting story. What was the point, right?

So one word that he uses with them is the word mysteries. In our culture, a mystery is something that is mysterious, that is, it's hard for us to understand, and may remain that way on into the future. An example of how that was used on the trip to Jerusalem, we went through the western wall tunnels and Shlomo, who was our guide, showed us a huge, huge stone that was put there in the perimeter retaining wall under orders from Herod the Not-So-Great. And that stone was 570 tons in weight. He told us there was one crane in all of Israel today that could lift it but still couldn't place it.

And so how they did that back then is still a mystery. It's this use of the term that we have in our culture, a remaining mystery. But the word that's translated mystery in the Bible, in both Old Testament and New, means a truth not previously revealed, but now revealed. So it was mysterious in the past, but is now revealed. That's the meaning of the word mystery throughout the Bible. That truth was only a mystery, as we use the word, in the past.

Now, something else. to know. He tells the disciples, I want you to know. And let's ask this question, does God want us to know what the Bible means with certainty? Some years ago there was a young couple that came here to Holly Hills and Nancy and I had them over for lunch or dinner and got talking to them.

The guy was a student at Colorado Christian University. And he said that one of his professors said, if somebody claims to tell you that they know what the Bible means, that's heresy. There are those Christians who just are throwing up their hands, I have no idea what the Bible means, or I can't be sure. That's not the way the word know is used in the Bible.

These things are written, 1 John, that you might know. And Jesus tells the disciples directly, I want you to know with certainty. And so it is God's intent that we know what the Bible says. And the next question, is it arrogant to claim to know exactly what the Bible means in each verse and passage? Is that arrogance? What Jesus says here tells us that he intended his disciples to know the meaning of the parables even if others didn't. Which comes to something, if somebody says you can't know what the Bible means in any particular passage, I would say that's a person that doesn't get it.

But Jesus did not train his disciples to be arrogant, did he? He who is servant, right? He who is servant is first of all. Jesus washed the disciples' feet. Is that arrogant? No. No, it is not. It's humble, because washing the disciples' feet would have been the role of the very lowest slave in a household. Jesus did not train his disciples to be arrogant. A claim to know the truth is not arrogance.

Now here's Luke 8.11.

Now the parable is this, the seed is the Word of God. So this is a very clear explanation. He bypasses explaining the sower. And it's not that the sower doesn't matter, but rather this is the focus. The seed is the Word of God. So it doesn't explain who the soul represents because that's not the point of the parable.

And I think as you look at parables, this is one of the principles. What's the point of the parable? People will sometimes make applications and interpretations of all kinds of small details that are not intended because this is an illustration. Even though spreading the gospel by which one is saved is very important. That's not the focus here.

So he doesn't even talk about the sower once he gets in the explanation. The seed is clearly the Word of God, the message of God. The Word of God contains everything from the basic gospel to be believed. This would be 1 Corinthians 15, verses 3 and 4, that Christ died for your sins, was buried, and rose again. Do you believe that? That's the gospel by which you're saved. And it also contains things by which we can grow spiritually.

All right, so here's Luke 8.12.

Those beside the road are those who have heard that then the devil comes and takes away the word from their heart so that they will not believe and be saved. Now in the parable that he gives, it's birds taking the seed away. And so here the birds have an evil connotation. And here he doesn't even talk about the birds, just say the devil comes and takes away the word from their heart, so they'll not believe and be saved. That if the word of God is there, he takes, the devil, takes that away, his influence.

So those beside the road, the word has been heard. It's not that they haven't heard it. The word has been heard, but they never believe, and so they're never saved. And the truth is taken away. Jesus does not fault the sower for letting the seed fall on the soil. Do you notice that? It's not the sower's fault. He doesn't even mention the sower in the explanation. He does fault the devil for taking away the word from the heart of the one who never comes to believe. So what's the take-home on this soil?

Well, there's perhaps several, but one of them, we can expect some to turn away from the gospel and possibly even be aggressively resisting it. In the elective that we've had before here, we've talked about some of the names of those who are aggressively attacking the gospel, either as scientists or historians, and so those are active in the devil's service of taking the gospel away from people, undermining faith in God's Word. And so you will encounter people like that. Some people that you may talk to may be even personally and directly angry, aggressive, and resistant.

Here's Luke 8.13. Those on the rocky soil, those who, when they hear, receive the word with joy, and these have no firm root, they believe for a while, and in time of temptation they fall away.

Now one of the things we discovered on a trip to Israel, and Nancy remarked about it again and again, is Israel is really, really rocky. Lots of rocks everywhere, and you have to be in a rather large valley, like the Valley of Megiddo, to get away from the rocks. Otherwise, there's just rocks everywhere. In most of Israel, that consists of limestone, which is a white to off-white colored, sometimes brown or red, colored rock, and then starting in the north end of the Sea of Galileo's basalt, which is more of a dark colored volcanic rock. But no matter which one, very rocky soil.

If you want to find a rock, that's easy. Take a few steps and you'll be right there. At Nazareth Village, for example, you want to build a watchtower? No, you start with rocks. You want to build a building? You start with rocks, and rocks are easy to find.

All right, so now, where the soil is shallow over the bedrock, okay, There may even be rocks visible in the soil. The roots can't grow very deep. And one of the problems with when you get coarse soils like that, the water drains out quickly. It just goes straight down really fast. And so what happens is nothing can get established because it doesn't hold enough water.

So, the application of that, some of Jesus' hearers believed him in a superficial way. Here's John 8.31 where it says these guys believed.

But, by John 8.44, it's clear that they're still unsaved. Their belief was sort of an experiment.

Ever heard anybody say, I tried Christianity, but it didn't work? Christianity is not a very good experiment. It isn't something you just kind of dabble with. Ever taste a food and maybe you say, hey, that's good, or I'm never going to eat that again. Christianity is not like that. It's not a good experiment. And I would guess that those who say, I tried Christianity and it didn't work for me, probably didn't try Christianity. Probably didn't try Christianity. Now, one of the things that questions here, it would seem looking at these verses, some and some have come to the conclusion, oh, this verse means you can lose your salvation.

But here in the Gospel of John 28 and 29, expanded and explained, Jesus is saying that eternal life is something he gives constantly to his sheep, and that there is not even the slightest possibility that they can lose that eternal life so as to perish in hell. And this is a key point that doesn't come out in English translations, because it'll say, like, they shall never perish.

But even of their own doing, It is what is called in Greek the middle voice. You can't even lose your salvation of your own doing. And no other outside entity can remove those sheep, those to whom he constantly gives life from his hand. The saving work of Christ is therefore continually giving us eternal life, and that cannot be lost of our own doing or by that of another. And verse 29 says, and even takes that one step further with Christ saying that His sheep were given to Him by the Father, and they cannot be taken out of the Father's hand either. You are being kept by the Father and the Son. and they cannot be taken out. So you can't lose your salvation of your own doing. No outside force or influence can lose that salvation.

Now, this is just an introduction. There is a 15-page supplement, if you care for that, available on the Eternal Security of the Believer. It has explicit statements. What's that? It appears that somebody, a couple people, took just the first two pages of that document. Oh, okay. There are explicit statements that make it clear that our salvation is fixed and secure.

The Greek grammar and word meaning, some of them, for instance, in English we don't use double negatives. I don't say, I am not not going home, right? But in Greek you can, and that is used to say there is not the slightest chance. And multiple times that there is not the slightest chance is used to assure people of their salvation.

Even from the mouth of Christ himself here in John 10.28. The position of the believer is never threatened to be undone.

Ephesians 2.6 says you've been blessed with every spiritual blessing in the heavenly places in Christ. 1.3 and then 2.6 says you've been seated with Christ in the heavenlies. There is no place where it either happens or is threatened that you are unblessed with every spiritual blessing in heavenly places, there is never a threat that a believer might be unseated with Christ. Never happens. The identification truths, as we call them, demonstrate that our salvation is sure and secure.

Here's Luke 8.14, the seed which fell among the thorns, these are the ones who have heard and as they go on their way they are choked with worries and riches and pleasures of this life and bring no fruit to maturity.

Now notice, notice this, there are negative things and positive things in this life that can choke out faith. So thorns are typically seen as bad, but notice there's worldly or fleshly things that can be negative or positive. Even things that people perceive as good can draw them away from putting their trust in the Lord and bringing fruit to maturity, as Jesus puts it. Thorns and other aggressive plants can take up all the resources that a plant needs to grow and to produce fruit or other crops.

This was the same slope that I showed earlier where I went out seeding and this was about a year ago and one of the things we found is there were plants out there that would put roots down and go underneath the plants around and pull all the water out of the soil that was there and then choke out anything else around it. So this, for example, in the middle is a yucca plant. and it would pull the soil dry, and everything around it would just dry up and die. Same thing right next to it off to the right is an alfalfa plant. Alfalfa has as much as 15 feet deep roots, and will just suck out all the water that's possibly there that far down, and things around it will die off.

And so this is the kind of thing that Jesus is talking about. The same with worldly and fleshly focus in a Christian's life. Those things limit a believer's fruitfulness and growth. Concerns of this world can overtake the believer. So here's Luke 8.15, but the seed and the good soil, these are the ones who have heard the word in an honest and good heart and hold it fast and bear fruit with perseverance. So it's those who are receptive, holding fast, and persevering in the truth of the gospel who bring fruit and maturity and be spiritually productive. Is the person who is receptive, holding fast, and persevering relying on themselves?

No. It's done by ongoing belief in Christ's sufficiency and His adequacy for life here on earth and on into eternity. It's not, boy, I'm going to be really determined and I'm going to really pull this off and show everybody I'm a good Christian. This is trust in His sufficiency and adequacy, not my own. It's not, boy, I am spiritually stubborn. It's finding that He is adequate and sufficient for all things.

Ultimately, fruitfulness is God's job and not our own. What did Jesus say? This is John 15. Abide in Me and I in you, and in that you will bear much fruit. Fruitfulness is not our determination and stubbornness. Fruitfulness is ongoing dependence upon Him and His adequacy. Now why did Jesus say these things? Jesus experienced a range of receptiveness in His ministry. We should expect the same.

Imagine it isn't because, boy, if I really do things right, I'll get everybody on board. No. That's not the way it works, is it? Jesus did everything right and said everything right and still had a majority that didn't embrace what he said. Crowds? Yes. But they didn't hang on to the end.

Additionally, though, the soils could not decide to be different soil. You don't have, here's a soil and it's got, you know, a bunch of weeds and thorns. It can't decide to be a different soil. But he gives the soil types there for us because we can decide our receptiveness and perseverance and focus. And in the end, in the end, it is believing and believing in his adequacy and his resources. that will get us through. That's where perseverance comes through.

The three enemies of the believer, the world, the flesh, and the devil, are represented in the first and the third soils, along with shallowness in the second soil. We, as believers, have enemies out there, and we need to learn what God's Word says about those enemies. because there is a defense for each of these, and the world, the flesh, and the devil are all addressed in Christ's crucifixion.

All addressed in Christ's crucifixion. Galatians 6, we have died into the world. The flesh is the sin nature as it operates through this body. Romans 6 has an answer to that. In Hebrews, it says that the devil's power has been taken away by Christ's resurrection. The world, the flesh, and the devil, the three enemies of the believer, have been dealt with at the cross.

And so we see the Lord said these things to give insight to the disciples and to us, because we're not quite like dirt. We can decide which one of these we're going to be. Let's pray. Lord, we thank you that you have revealed this. We thank you that Dr. Luke wrote these things down for our benefit. And we just look to you in this to work these truths into our hearts and minds and lives. We pray in Jesus' name. Amen.