Let us turn again to God's Word
in the Psalm that we read, Psalm 32. And our text is found in the
first two verses. Psalm 32 and verses 1 and 2. Blessed is he whose transgression
is forgiven, whose sin is covered. Blessed is the man unto whom
the Lord imputeth not iniquity, and in whose spirit there is
no guile. One does then, as we turn to
the verses, to consider something of the marks of this man of whom
David speaks. Blessed is he whose transgression
is forgiven, whose sin is covered. Blessed is the man unto whom
the Lord impudent, not iniquity, and in whose spirit there is
no guile. And there are at least three
marks that we can discover and discern in this particular portion
of scripture. First of all, here is a man who
evidently has some sense of his sinnership. Sin is a dreadful
reality to the character that he set before us. in these verses. And we see his sense of sin in
some two areas. First of all, there is that conviction
of his sin. He is a man who has been brought
to a knowledge of what he is before a God who is holy, even
thrice holy. Holy Father, Holy Son and Holy
Spirit. In verse 5 he says, I acknowledge
my sin until my iniquity have I not hid. I said I will confess
my transgressions unto the Lord and thou forgave us the iniquity
of my sin. He speaks then of my sin. And he speaks also here of mind
iniquity. These are things that he feels
to be very much his own. He has a sense of the reality
of his sinnership. And it's interesting to observe
the various names that he used. The language that is employed
by David as he speaks here of his sin in the psalm. He uses
various words in the opening verse. He mentions transgression. Blessed is he whose transgression
is forgiven. And as we said on previous occasions,
the wonderful thing with the language of the Hebrews is that
that language is so concrete. The Eastern people, they don't
so much think in abstract terms like we of the West would think,
but they would think more in concrete terms. And we see it
here in the very language that is being employed by David, the
word transgression, or it might be rendered rebellion. reminds us of what sin is. It's that of someone who is in
a state of alienation from God, a rebel against God, refusing
to accept God's laws and God's commandments. John tells us that
whosoever commit a sin transgresses also the law, for sin is the
transgression of the law. Instead of abiding by those rules
that God has set out, it means that the man is overstepping
the mark. He's not speaking to walk in the path of obedience.
but he is self-willed, he wants to do what he will do rather
than what God himself has commanded. Such then is the force of the
particular word that we have here at the beginning of the
psalm. Blessed is he whose transgression,
whose rebellion is forgiven. And then in the next clause we
see how David uses the familiar words here. This blessed one
is the person whose sin is covered. And sin has a slightly different
meaning to that of transgression. They said that to think in these
concrete terms what is sin is a missing of the mark. Here is
the archer as he seeks to practice his archery, he aims at the target
but he is constantly missing the target, he is not reaching
the target, he is falling short. And this is the principle idea
that we have in this word sin. It's a falling short. All of
sin, says Paul, comes short of the glory of God. Whereas we
might think of transgression in terms of sins of commission,
here we are to think more particularly in terms of sins of omission. failing to do that that God has
commanded, not in overstepping the mark, but in failing to come
up to that standard that God has set before us, omitting to
do the things that God has commanded us. There is another word in
that David employs as he speaks to express something of what
he is feeling with regards to that dreadful sense of his sinnership
before God. But then he goes on to use another
word at the beginning of verse 2, Blessed is the man unto whom
the Lord imputes not iniquity. Here is another word, what's
the basic meaning of this particular word, what does he tell us concerning
this man's condition. Well, the word iniquity literally
means to be twisted, to be bent. In the book of Ecclesiastes we
are told, Lo this only if I count God made man upright. The guy has thought out many
inventions. God created man and as God created
him so he stood erect. he has not evolved from some
lower life form as foolish unbelievers would say but he was created
with that posture he used to stand upright and as his posture
so that was his moral condition before God he was upright but
now our man is bent and twisted and perverted this is what we
have then in what David is going on to say concerning this sense
of his sinnership. It's not only transgression and
sin, it's also iniquity that is a dreadful reality to this
man. David is that one here who is
brought under real conviction and then he uses this word guile
at the end of the second verse. This is a man in whose spirit
there is no guile. Doesn't this remind us that really
sin is not so much to be thought of in terms of outward deeds,
but it has to do with the very heart of the man, it's an inward
thing. Paul says, in me, that is in my flesh dwelleth no good
thing. Here is where the root of the
problem lies. It is inward. It is the heart
of man. The heart, says Jeremiah, is deceitful above all things
and desperately wicked. Who can know it? Who can know
the wickedness that is there in the heart of man? When God
made the man, he was, of course, without any taint of sin. As
he comes pristine from the hand of his Creator God, He is the
most noble of all God's creatures. And yet as soon after the account
that we have in scripture concerning God's creation of Adam and Eve,
as soon as we see them transgressing, breaking His commandments, falling
short of His glory, we only have to read a little way into the
book of Genesis before we come to those solemn words in chapter
6. how God saw that the wickedness of man was great in the earth,
and every imagination of the thought of his heart was evil
continually. Every imagination of the thought
of his heart, evil continually. This word guile then reminds
us of that inward aspect, what man is in his very soul, and
what does God desire? God desires truth in the inward
parts. That's what David says in Psalm
51, that great penitential psalm, Behold thou desirest truth in
the inward parts. All man should be without any
guile. Or to be brought to that, to
be guileless. Guileless before God. And yet, that's not our condition
by nature. It is only God who can work that
into the soul of a man, to make him like a Nathaniel, an Israelite
into this, in whom there is no guile. And yet, what old words. Even Paul, when he was a Pharisee, when he was sold of
Tarsus, when he was a pharisee of the pharisees. He was a man
who was a very real sinner before God, he knew it not. But he is
brought to recognise what he was. He says there in Romans
chapter 7, we know that the law is spiritual, but I am carnal,
sold on the sea. Sold on the sea. Man's natural
condition. Here is the Ibiden and Here is
a mark you see of this man who he says is blessed of God. He has such a sense of what he
is in the sight of God. He knows the truth concerning
himself. That's what Paul was brought to. That's what Paul
was brought to. When he was a Pharisee and a
self-righteous man he was ignorant really. He thought he knew the
word of God. He thought he kept the law of
God. and yet he really had no proper understanding of anything
until God was pleased to come and awaken him in his soul and
to teach him his true state, his standing, his condition before
God. There is then here this mark
that there is that sense of sin and it is expressed in terms
of conviction and David uses this vocabulary and these various
words in order to convey to us something of what he understood
with regards to his own condition. But I said that we see this sense
of sin in two areas. Not only do we see it with regards
to the conviction of his sin, but also we have it here, do
we not, in the confession of his sin. Those who feel the reality
of what they are will have to come before God and acknowledge
the fact. and make their confessions, and
be open, and be honest. And this is what we see with
David, you see, Martin, that's this verse. I acknowledge my
sin unto these things, and mine iniquity have I not hid. I said I will confess my transgressions
unto the Lord, and thou forgave us the iniquity of my sin, Selah. We have a number of Selahs, In
this psalm, this strange word as we read through the psalm,
what's the significance of it? Well, it suggested that it might
have something to do with the manner in which the psalm was
to be sung in the worship of God in the tabernacle or in the
temple. It certainly is indicative of
a pause We might say that the pause is there in order to cause
us to stop and to dwell upon the particular truth that has
just been declared. In other words, it lends some
emphasis to the truth of what is being stated here. And we
have the Selah at the end of this fifth verse, where David
comes with the determination to make his confession. He must acknowledge what he is. He must confess what he is. There
must be some vengeance given to that sense of real conviction. As he says at verse 3, When I
kept silence, my bones waxed old through my roaring all the
day long, for day and night thy hand was heavy upon me. My moisture
is turned into the drought of summer, or he is so burdened with troublesome
nights under the sense of the awful conviction of his sin. And it's not the only time that
we see David in a psalm making his confession. Many times he
does it. We have it again, for example,
in the 38th Psalm. And there again we see his determination
to acknowledge what he is before God. Verse 18 he says, I will
declare my iniquity, I will be sorry for my sin. This is the mark I say of a godly
man. As he is convinced before God,
so he comes and he makes his confession. We have that great
promise of God, do we not? That if we confess our sin, He
is faithful and just to give us our sins and to cleanse us
from all unrighteousness. Remember the context there at
the end of that first chapter in John's first epistle. If we
say that we have no sin, we deceive ourselves. If we say that we
have no sin, we deceive ourselves. At the end of the chapter, if
we say that we have not sinned, we make Him a liar. We make God
a liar. And His truth is not in us. His
word is not in us. That's the context. If we say
that we have no sin, we deceive ourselves and His word is not
in us if we confess our sins. He is faithful and just to forgive
us our sins and to cleanse us from all unrighteousness If we
say that we have not sinned, we make him a liar, and his word
is not in us. For that God's word might not
only be before us, here on the page of Holy Scripture, but rather
God's word and the truth of God's word might so enter into us that
we are made to feel what we are, that we are taught our true state,
our real condition before God. And we have to then come with
David and we have to make our confessions. Was it not to such
sinners as this that the Lord Jesus Christ was sent? Or did
he not come to save sinners? They that are whole have no need
of a physician, he says, but they that are sick. I came not
to call the righteous, but sinners to repentance. When God comes
to us then and shows us our real condition and convinces us and
causes us to have that determination to come and make our confession
before him. Are we not then those sinners
of whom Joseph Hart speaks? Sinners are high in his esteem
and sinners highly value him. Nagy says I acknowledge my transgression
and my sin is ever before them. Here then is a mark of the man
that David is describing in the psalm, this blessed man, blessed
is he whose transgression is forgiven, whose sin is covered,
blessed is the man unto whom the Lord imputes not iniquity. And then Here is another mark,
a second mark of the man, not only a sense of his sin, but
are we not reminded at the end of verse two of something of
the man who is sincerity, in whose spirit there is no guile. He is guileless. He is transparent. That's a wonderful thing, is
it not? You can, as it were, see through this man. There's
nothing hidden. He's a man who is honest. He's
honest as he comes before God, he's honest in his dealings with
God. We see that, of course, in verse 5, I acknowledge my
sin unto thee, mine iniquity have I not hid. We see how there in the Garden
of Eden we're now Parents first sin, when Adam and Eve, our original
parents first sin, what do they do? They seek to hide themselves
from God. It is foolishness. We cannot
hide ourselves from God. He knows our down sitting, He
knows our up rising, He understands our thoughts are far off. He
knows us through and through, and yet foolish men would seek
to conceal their sins, to cover their sins, but not the man you
see who is sincere in his dealings with God. He is open, he is honest. I acknowledge my sin unto thee,
and my iniquity am I not free. I said I will confess my transgressions
unto the Lord. This is guidance. David, of course,
in this is very much seen to be that one who is the man after
God's own heart. God is the one, I say, who searches
his people and seeks his people. And so those who are after God's
heart, They desire that God should deal with them in such a fashion
as this. Again, we see it, do we not, in the way in which David
concludes that 139th Psalm, where he says so much about God's omniscience,
that God is all-knowing, and God's omnipresence, that God
is in all places. When David comes to the end of
that great 139th Psalm, what is his prayer? Search me, O God. and know my heart, try me, and
know my thoughts, and see if there be any wicked way in her,
and lead me in the way everlasting. Oh friends, to be those who would
come with such sincerity before God, that we would have it so,
that God himself would come to us, and that he would look into
our very souls, and test us and try us through and through that
we want to be sure today that we are those who have a very
real religion. That our relationship with God
is that which is rooted and grounded in what He has done in our souls. We know that salvation is of
the Lord. We cannot give ourselves salvation. It is the gift of
God that salvation and we want to be assured that God has done
a work in us. And this was David. I have already
referred to the language that we find him employing in the
38th Psalm. And remember what he says there
in verse 9, Lord all my desire is before thee. He says that
my groaning is not hid from all such earnest desires Sometimes
he can use language and he uses it in a very full sense. As we said, the vocabulary that
he employs there in Psalm 32 to give expression to something
of what his sin is, the various words that he uses, transgression,
sin, iniquity, but there were times when words
utterly failed him he knew not how to find expression as he
came before God so intense were his desires after God and this
is what he is saying here in the 38th Psalm all my desire
is before thee and my groaning my groaning is not it from thee
Isn't this a mark of the child of God that he cannot always
find the language to express what he is feeling in his soul
as God is working in his heart and teaching him and showing
him something of himself. That's why it's a great promise
that we have in the 8th chapter of Romans concerning the ministry
of the Holy Spirit. And we make an intercession for
us, says Paul, with groanings that cannot be uttered. The need
that searches the heart, we are told, knoweth what is the mind
of the Spirit, because He maketh intercession for the saints according
to the will of God. What do we feel? Our need of
that ministry of the Spirit to help our infirmities, when we
would come before God and seek to pour out our hearts before
Him. Here is David then, in Psalm
38, speaking to give vent to what he feels, the awful burden
of his sin. Again, how striking is the language
that he uses previous to that ninth verse. There is no soundness
in my flesh because of mine anger, neither is there any rest in
my bones because of my sin. For mine iniquities are gone
over mine head as an heavy burden, they are too heavy for me, my
wounds stink. and are corrupt because of my
foolishness I am troubled I am bowed down greatly I go mourning
all the day long for my loins are filled with a loathsome disease
and there is no soundness in my flesh I am feeble and so broken
I have roared by reason of the disquietness of my heart people
might say, oh what is it? it's only corruption, it's corruption
preaching to speak of these things, and yet I say David tells us
that this is one of the marks of the godly man. He's a man who, as he comes before
God, is sincere. There is that simplicity, really,
in the man. And there is that earnestness
towards God, those real hungerings after God. And the promise is
to such, is it not? You shall seek me, says God through
the prophet Jeremiah, you shall seek me and find me when you
shall search after me with all your heart. Isn't that the mark
of the man who is without God, he's wholehearted in his prayers
to God. He doesn't deal in half measures
when he comes before God. His heart is not divided. He's
not running after the things of this present world. All he
sees is the one thing needful, and that one thing needful is
that he might have a true knowledge of God. He seeks Him there, with
all his heart. There's that whole-heartedness,
but together with that, of course, it comes also with that brokenness
of spirit. Again, doesn't David speak of
it? at the end of his great penitential psalm, Psalm 51, the psalm wherein
he comes to make his confessions after his wicked adultery with
Bathsheba and his murdering really of her husband Uriah, and how
he feels, he feels these things, he is broken by these things.
He says, Thou desirest not sacrifice, else would I give it. Thou delightest
not in burnt offering. The sacrifices of God, are a
broken spirit, a broken and a contrite heart, O God, thou wilt not despise."
David was that man, broken in spirit, broken in heart. Now the word of the faithful
prophet, Nathan, so came home to David's soul. Thou art the
man, says Nathan. Thou art the man. And David felt
it. And so he comes there before
God, and he's one who is sincere. He is really the man after God's
own heart. He's whole-hearted in his desires.
He's broken-hearted there because of that awful sense of what he
has done as a sinner before a holy God. He's an Israelite. An Israelite indeed, in whom
there is no God. The Marxist. of this godly man,
this blessed man, he has such a sense of his sinnership, he's
under conviction, he makes his confessions, he's without guile,
he's sincere before his God. And then the third thing I want
us to consider is that more positive aspect, we might say, of the
text. Is sin correct? Is sin is covered. Blessed is he whose transgression
is forgiven, whose sin is covered. Blessed is the man unto whom
the Lord imputed not iniquity. There is no self-righteousness
here. Who is this man? He is the man
who is the justified sinner before God. He feels himself to be a
sinner in that conviction and those confessions And yet, he
stands before God justified, accounted a righteous man, because
his sin is forgiven. Not only that, his sin is covered. He is in a justified condition. Now Paul, of course, is the apostle
who has so much to say with regards to that great truth, that great
doctrine of justification. And he deals with it, does he
not, for example, quite clearly in Galatians. And there in Galatians
2.16 he says this, knowing that a man is not justified by the
works of the law, but by the faith of Jesus Christ. Even we
have believed in Jesus Christ that we might be justified by
the faith of Christ and not by the works of the law. For by
the works of the law shall no flesh be justified. And again, the language, the
emphatic language that Paul is employing in this long verse,
knowing that a man is not justified by the works of the law, but
by the faith of Jesus Christ. He says even we have believed
in Jesus Christ that we might be justified by the faith of
Christ and not by the works of the law. For by the works of
the law shall no flesh be justified. He repeats himself. He is so
emphatic in the statement that he is making. There's the negative
and there's the positive. There is no justification, he
says, by the works of the law. In other words, a man cannot
make himself righteous before God. The sinner cannot make himself
righteous. by the law he says to Timothy does Paul
we know that the law is good if a man use it lawfully there
is the lawful use of the law what is the lawful use of the
law? well the law is there to make the man aware of what he
is to make the man conscious of his sinnership before God
we know that the law is good if a man use it lawfully. Again
the same apostle says in Romans we know that what thing soever
the law saith it saith to them who are under the law that every
mouth may be stopped and all the world become guilty before
God. Therefore by the deeds of the
law shall no flesh be justified in his sight for by the law is
the knowledge of sin. There is the law for use of it.
By it comes the knowledge of sin. There is that which is negatively,
the negative work of the law of God. How then is the sinner
justified? Not by the work of the law, but,
as he says there in Galatians 2.16, he is justified by the
faith of Christ. by the faith of Christ. Paul
knew it. What was his desire to be found
in him? Not having mine own righteousness which is of the law, but that
which is through the faith of Christ, he says. The righteousness
which is of God by faith. There can be no synthesis between
works and faith. But there is an antithesis there
always. We are not to think that there
is something for the sinner to do. Some work can be performed. All the work has been done, all
the work has been accomplished by Christ. And so we are told
that salvation is by grace, then it is no more of work. Otherwise,
grace is no more grace. If it be of works, it is no more
of grace. Otherwise, work is no more work. And there is this antithesis
all the time. There is the work of the law,
yes, to convince, to convict the sinner, to show him his condition,
his real standing before God and he is condemned by the law.
But then on the other side there is that positive, there is that
work that the Lord Jesus Christ has accomplished. And so the
sinner who is trusting in Christ is that one who is cleansed from
his sin and cleared from all the guilt of his sin. And this is what David is really
asserting here in these opening words. Blessed is he whose transgression
is forgiven, whose sin is covered. Blessed is the man unto whom
the Lord imputeth not iniquity. O mark the words! God does not
impute iniquity unto this man. He is not charged with it, in
other words. This has to do, you see, with justification. This has to do with the work
of the judge. And are we not reminded of that
in the Old Testament Scriptures? We have a description of the
work of those who were to be the judges in Israel. In the words of Deuteronomy 25,
if there be a controversy between men and they come on to judgement,
that the judges may judge them. Here's the work of the judges.
They judge between men. What are the judges to do? They
shall justify the righteous and condemn the wicked. In other
words, they are to judge righteous judgement. If the person is guilty,
he is to be condemned as a guilty man. If the person who is brought
before the judge is without guilt, if he is an innocent person,
a righteous person, he is to be justified by the judges. This is how we are to understand
that great doctrine of justification, that precious truth that was
of course rediscovered at the time of the Protestant Reformation. Think of the work of Luther,
the great champion of this doctrine of justification by faith. Now, we sought to show that this
man here has such a sense of his sinnership. He is under conviction. He makes his confession. should he not then be condemned?
He is guilty. And yet, what do we read? Here
is a man unto whom the Lord imputes us not iniquity. His sin is not
charged upon him. Now, we read the psalm, but we
also read in Romans chapter 4, because there in Romans 4, of
course, We have the New Testament commentary, as it were, upon
the text at the beginning of Psalm 32. 4th chapter of Romans, verse
6, Even as David also describeth the blessedness of the man unto
whom God imputes righteousness without work, saying, and here
it is, he quotes the psalm, Blessed are they whose iniquities are
forgiven, whose sins are covered. Blessed is the man to whom the
Lord will not impute sin. The direct quotation then from
the Psalm, but see how the quotation is introduced in verse 6, even
as David also described the blessedness of the man unto whom the Lord
imputes righteousness without works. The man's works were wicked
works, he was a sinful man, as we've sought to say. But what
does Paul say concerning this truth of imputation, instead
of his sins being imputed to him, charged against him, righteousness
is imputed to him. The man unto whom God imputeth
righteousness without words. And whose righteousness is it
that's imputed? It's the righteousness of the
Lord Jesus Christ. Oh friends, that's the great
thing, is it not? It's the righteousness of the
Lord Jesus Christ that is reckoned to this man's account. His sins
are pardoned. His sins are forgiven. But not
only that, his sin is also covered, we read there in verse 1. Blessed
is he whose transgression is forgiven, whose sin is covered. There's not only that precious
blood that Christ shed when he made that one sacrifice for sins
when he died, the just and the unjust, but there's also that
righteousness of the Lord Jesus Christ. When Christ came into
this world he was made of a woman, he was made under the law, All
his life he was subject to the law, all his life he was obedient
to the law. As we are told there in Philippians
chapter 2, he was obedient unto death, even the death of the
cross. He is obedient in dying. There
he is making the great sacrifice, there he is bearing in his own
person that punishment that was due to the sinner. But not only
is he obedient in dying, he is obedient also in living. In his life he has honoured and
magnified that holy, righteous and good Lord of God. He has
fulfilled every one of its precepts, every one of its commandments.
He has wrought righteousness, woven garments of righteousness. You see there is that necessity
of the law being satisfied not only with regards to its penalties,
the punishment being meted out upon the person who is guilty
and blamable only before the law. But if a man is going to
stand before God, he must be covered with righteousness. There
must be that doing of the law. Again we see it in the book of
Deuteronomy, there in chapter 6 this time. In the last verse, Moses says it shall be our righteousness
if we observe to do all these commands. before the Lord our
God as he has commanded us in his righteousness, the observing
and the doing of all the commandments. And everyone has got to be done,
everyone has got to be obeyed. If there is one transgression,
the whole is spoiled. That's what James says, is it
not? One sin spoils everything. There must be full, perfect obedience
to every command. And that's the righteousness
that the Lord Jesus Christ accomplished. And that's the righteousness
that He's imputed, reckoned to the accounts of His people. They're
covered. All their sins are forgiven,
they're cleansed from all the filth of sin. delivered from
all the guilt of sin, but also clothed with garments of salvation. Oh, this is that man that David
is describing to us there. Blessed is he whose transgression
is forgiven, whose sin is covered. Blessed is the man unto whom
the Lord imputes not iniquity, and in whose spirit there is
no guile. nor to be those who are guileless,
those who are sincere in our desires towards God. To know
what it is to be in possession of that precious gift of faith.
That's what Paul goes on to speak of, he's
not there in Romans. He speaks of the faith of Abraham. And how Abraham's faith ultimately
centres in that promise of Christ who is the true seed of Abraham. What does he say at the end of
Romans 4 verse 21? He is speaking of Abraham, or
verse 20. He says, He staggered not at
the promise of God through unbelief, but was strong in faith, giving
glory to God, and being fully persuaded that what he had promised
He was able also to perform. Therefore it was imputed to him
for righteousness. What was imputed for his righteousness? The promise. The promise that
he was persuaded God was able to perform. The promise that
centres in his seed, the promise that centres in the Lord Jesus
Christ who in the fullness of the time came and performed all
that was necessary to the salvation of his people. Oh, friends, might
we be those today who know something of that faith, of Abraham, that
he's looking to Christ, and looking to Christ not only for the pardon
of our sins, but looking to Christ for that precious robe of righteousness,
those garments of salvation, Jesus, thy blood and righteousness. My beauty are my glorious dress,
With flaming worlds in these arranged. With joy shall I lift
up my head, Says the Moravian Kanzinzendorf. Blessed is he
whose transgression is forgiven, Whose sin is covered. Blessed is the man Unto whom
the Lord imputeth not iniquity, And in whose spirit There is
no God. The Lord grant His blessing on
his work. Number 681, June 24, Arizona. Blessed are they whose guilt
is gone, whose sins are washed away with blood, whose hope is
fixed on Christ alone, whom Christ has reconciled to God. Oh. with love, his hope is fixed
on Christ alone, whom Christ has reconciled to God. Though traveling through The soul temptations me The Holy
Ghost this witness is He stands in Jesus' still complete Mr. LaFrozee, the world needs
a friend. He that finds this is rich indeed
This pure white stone contains a name Which none but two distinct
can read This precious gift is born of
love. But what we own shall be of old,
But not my brethren yet appear. The grace of the Lord Jesus Christ and the love of God, and the
communion of the Holy Ghost be with you all. Amen. Thank you. Well done. Very good. Thank you. Yes, yes, yes. PRABHUPADA, who is a devotee
of Sri Caitanya Mahaprabhu, oh yes oh right okay it used
to be like yeah There's more than just a couple. PRABHUPADA - Well, you better
know me. Good morning, sir. Good morning. PRABHUPADA - Oh, yes, it's right
here, in the back, this way. You don't know me, but it's a
pleasure to have you here. It's very much a pleasure. You
might not have told me, but it's a pleasure to meet you. It's
a great pleasure to have you here. It's a great pleasure to
meet you. It's very good pleasure to have you here. So you know
what you're doing. No, it's a good way of helping
people. It's a great way of helping people. It's a great way of helping
people. It's a great way of helping people. It's a great way of helping
people. It's a great way of helping people. It's a great way of helping
people. It's a great way of helping people.
It's a great way of helping people. It's a great way of helping people.
It's a great way of helping people. It's a great way of helping people. It's a great way of helping people.
It's a great way of helping people. I'm going to keep going. I'm going to keep going. yeah yeah yeah yeah yeah yeah I went out for a walk, and I
had to choose. Okay. Yeah. Now, Mr. Sand, the first question
this morning. The manual in Jesus' story. But he had some of the same minds,
and he said, there's a man that's got faith in us, he's faithful,
he's reliable, you know, he's a child. So that's the same type
of independence that he called into being, you know. Yes, I
know it's quite great, because he's already prepared, isn't
he? I mean if he's carless, where's his carlessness come from? Christ
could see and know that he was carless. But he wanted to follow
him. Put that in that context. It is nice. It's like this incredible
jigsaw. All the cylinders, which are
incredible. The doors come together. It's a remarkable movement. You
get more and more companies doing it, don't you? You'll always get the feeling
you have something to say to yourself. It's going to happen
to you. It's going to happen to you.
It's going to happen to you. It's going to happen to you.
It's going to happen to you. It's going to happen to you. It's going to happen to you. Oh, right. Oh, right. Think you have to lift? Right. No, I see. No, you'll
swing more. Right. I've never seen that. No, you haven't. She's being nice. She's being
nice. It's amazing isn't it? I've got to take a picture of
my boots. Yeah, right, same time, is it? Yeah, that's good. Are we all
going to see this? Yeah. I love you. I love you. I'm glad to see you all being
honest. It's a good week. It's not very
long. It's very fast-paced. yeah yeah yeah yeah yeah OK. Okay. Okay. um Yeah, okay. This is number one. Right. Are we ready? Oh, I think so, this one's a
good idea.