Well, good morning and welcome
to our continuing Bible study in Luke. We're beginning chapter
10 today and we're going to be looking at the first 10, 11 verses
here in Luke chapter 10. Let's just read those and then
we'll make some comments here. Luke chapter 10 verse 1, The harvest truly is great, but
the laborers are few. Pray ye, therefore, the Lord
of the harvest, that he would send forth laborers into his
harvest. Go your ways, behold, I send
you forth as lambs among wolves. Carry neither purse, nor script,
nor shoes, and salute no man by the way. And into whatsoever
house you enter, First say, Peace be unto this house, and if the
Son of Peace be there, your peace shall rest upon it. If not, it
shall return unto you again. And in the same house remain
eating and drinking such things as they give, for the laborer
is worthy of his hire. Go not from house to house and
into whatsoever city you enter, and they receive you, eat such
things that are set before you, heal the sick that are therein,
and say unto them, The kingdom of God is come nigh unto you. But into whatsoever city you
enter, and they receive you not, Go your ways out into the streets
of the same and say, even the very dust of your city which
cleaveth on us, we do wipe off against you. Notwithstanding,
be ye sure of this, that the kingdom of God is come nigh unto
you. So, There's quite a lot to unpackage
there in these 11 verses. You know, the first thing that
we come to in this block of Scripture says, after these things. So
it kind of refers to everything that happened in chapter 9, which
is quite a lot. And I thought we might just kind
of do a couple of minute review of those things just to frame
this in the context of what's been going on. We have our attention recalled
to these previous events where Jesus had sent out the 12 disciples
and he'd given them virtually the same instructions. So, you
know, there's nothing different. He doesn't send out one people
with one set of instructions and others with others. And so he sends out these 70
the same as he sent out the 12. They had power over devils to
cast them out, ability to heal diseases. And really, when we
look at this from a spiritual aspect, the diseases and things
that they were suffering, the maladies were just effects of
the fall. They were just things that happened
because of the sin and the fall affecting every atom of every
aspect of the world. And healing them was a spiritual
picture representing the much greater healing through regeneration
of the saving new birth. And then lastly, and most importantly,
the last thing listed, and I think this was so it would be uppermost
in their minds, They were to preach the kingdom of God. In
chapter 9, we found that in verse 1 and 2. They were to go out
and heal and do these things. And then he says, and they were
to preach the kingdom of God. And a great lesson was presented
to them by Christ in the orders. He said, take nothing with you.
And he says the same thing here in chapter 10. Take nothing with
you for your journey. Total dependence on on Christ
for all. And remember, we looked forward
into Luke chapter 10, I believe it was, where he said, well,
when I sent you out, did you lack anything? And they said,
nothing, Lord. He took care of everything. He
took care of the weather. He took care of the food. He
took care of their clothes. He took care of everything. And
He took care of those that they would come in contact with. Total
dependence on Christ for everything. You know, the lesson that we
kind of took from that was, it's hard to let go of yourself and
trust in Christ. It's hard to do that. It takes
a miracle of God. And then the next thing we came
to was this dealing with Herod. And Herod represents something
that we run into all the time in preaching the gospel. You
know, Herod, it said he was perplexed by Jesus. And we looked at that
word and said, you know, it kind of revealed to us a couple of
things that there was an avoidance of truth coupled with a no way
out. He was confronted with all the
things that the Lord had done. There was no physical reason
why he should not have believed He was who He said He was. And
yet, he couldn't. There was no way out. The only
way out, we learned, was through a miracle of the rebirth, the
miracle through Christ. Then we had the feeding of the
5,000 with the loaves and the fishes. And perhaps the two main lessons
we took away from that was the question of the people at the
lake. You know, we found that that
was recorded centuries earlier in the Psalms, Psalm 78, where
they said, can God furnish a table in the wilderness? Can he give
bread also? Can he provide flesh? And we
find that he did that very thing here at the lake with the two
fishes and the five loaves of bread and fed 5,000 people, not
counting women and children. And yet, we find that many of
those people recorded in John, they said, well, give us this
bread. And he said, I am the bread that
came down from heaven. And he said, no man can come
unto me except the Father which sent me draw him. And they said,
well, We like the free food and everything, but we can't tolerate
this saying. So they walked no more with him,
John 666, as we brought out. And then we find after that,
that the disciples were mingling among those people. And Jesus
says, well, who do the people say I am? And they said, well,
you're some kind of prophet, or you're Elijah, or you're John
the Baptist. And then he said, the most important
question was, well, whom say ye that I am? And that's what
it comes down to for every person individually. Whom say ye that
I am? And the answer could only be
revealed by by God the Father. It's what it tells us in Matthew
chapter 16. He asks that to Simon, who do
you say I am? And he said, thou art Christ,
the Son of the living God. And he says, blessed, you're
blessed because flesh and blood did not reveal that to you. Flesh
and blood cannot reveal that to you. It's impossible. He says,
but my Father, which is in heaven, that's where that revelation
comes from. And then we moved on to one of the great lessons
to the church presented in chapter 9 was the four musts of the Son
of Man. The Son of Man must suffer many
things. The Son of Man must be rejected
to the elders and chief priests and scribes. The Son of Man must
be slain. The Son of Man must be raised
again the third day. All the elements of the sacrificial
death of the Savior in the place of His people And then after
that we were given counsel to take up our cross, he said, and
follow me. And we took a look at that examination
of the cross and we think about it as an instrument of execution. And I was thinking when I was
writing that, I thought, I wonder how many people, if they would
have cut his head off, how many people would have a little necklace
with an axe on it or something. Or if they'd hang him, they'd
have little mini gallows there, or something like that. But the
cross seems acceptable. And I guess it's in how you think
about it and what it reminds you of. But the cross was that
instrument of execution. He says, take up your cross.
And so the application was made to executing all of our self-righteousness,
all of our self-dependence. and trusting completely in Christ
for salvation. And then we looked at the likely
outcomes for believers for following Christ in the world. It was a
rough show for them. You know, many of them were ostracized
by the community, by their family, by their relatives, by the society
in general, and they would have no doings with Him. And they
had a consequences for following after him. And then we're given
this awesome spectacle of the transfiguration on the mount. And you know, it was interesting there, it says,
as our Lord prayed to the Father, his countenance was altered,
his countenance was changed. So there's two things that we
looked at there. First, he prayed. What was he praying? And then
we went to John 17 where we have a rather lengthy prayer of the
Lord recorded, and we looked at the elements of that and said
likely it was the same thing he prayed for because he didn't
have different missions. It was one mission. And so as
he prayed this prayer to give eternal life to as many as the
Father had given him, his countenance was changed and he said he became
gleaming and his garments were glowing. And then we looked at this healing of
the man's son who was possessed by this malevolent spirit and
that was highlighted and you know it culminated with the words
of Christ saying, This is all fine, but the Son of Man must
be delivered into the hands of men. Always keep the main thing,
the main thing. And then the disciples, you know,
this man had gone to the disciples. Jesus took three of them up with
Him on the Mount to have the transfiguration, but the rest
of them remained below. And this man had taken that son
to them to have this demon cast out, and they could not. And
so they bring him to Christ and it just brought out a fact of
our nature by birth, the spirit against the flesh. There arose,
they had just failed. In the midst of failure, they
start arguing about who among them should be the greatest.
Well, I failed a lot worse than you did. That's not what they
said. I cast out, when we went out
on the road, I cast out 50 demons. How many did you cast out? And
I healed three lepers and 27 lame people and blah, blah, blah. So it's just a function of who
we are in this world, wrestling with who we are in the world
to come. who should be greatest. And you
know, the Lord said, he that would be least among you, he
shall be the greatest. And it's a humbling thing, a
lesson in humility and humble service of the Lord. You know,
when we say we're the greatest, then we're saying you're less,
you're not as good. And you know, the Lord has each
person fills a function for the Lord no matter what. and no one's
greater. The playing field is level there
at the foot of the cross. So we ended our study of chapter
9 as the Lord and His disciples were transversing the country
with the Lord. He said His face was set like
a flint to go to Jerusalem. It's just steadfast determination
that was recorded all the way back in the Old Testament. We
got that verse from Isaiah. He set His face like a flint
to go to Jerusalem and accomplish what He came to do. And to many
who flocked after Him, He said, follow Me. And then we found
that many had excuses. Well, I'll follow you, but...
I'll follow you, but... I'll follow you, but... And so
we looked at that. So now we're into chapter 10.
His instructions are no different to these 70 that He sends out
than they were to the 12. Take nothing with you. Go to
every city. Heal the sick. Preach the kingdom
of God. In this, in the chapter nine,
he says, preach the kingdom of God. And this is, say unto them,
the kingdom of God is unto you. And so I wanted to spend just
a minute examining this word preach and this, as it's described
here, say unto them, as we find it in chapter 10, verse five
and verse nine. Say unto them, the kingdom of
God is nigh unto you. In chapter 9, verse 2, it's the
word preach, and that is from the Greek word karuso, which
is a term for a herald, a one who is sent, and usually that
person would be sent out by royalty or a government official, and
they would go about as directed to proclaim or to announce some
significant news or policy or rule or something. And it was
not open to debate. It was not a subject for interpretation. He would go out and say, the
king thus saith the Lord. This is it. And it was not a
plea for acceptance. It was not for emotional manipulation. It was in fact to announce or
proclaim significant news. Good news. Here we have the best
news. The kingdom of God and the person
of Christ has come nigh unto you. That means near. He's there. And in fact, He's here among
you as the Scriptures declared plainly would happen in the Old
Testament. Isaiah 7, 14 said, The Lord shall
give you a sign. Behold, a virgin shall conceive
and bear a son and shall call His name Emmanuel. Well, we have
the interpretation of that in Matthew 1, verse 23. They shall
call His name Emmanuel, which being interpreted is God with
us. And not only is He physically
with us, He is with us, which is important. So, then this really
was the charge to the 70. They were to be heralded. They
were to go out and proclaim, He's here. The kingdom of God
is nigh unto you. They were to proclaim that. They
were to declare that. They were to say that. straightforward declaration of
a fact. And that's, you know, our duty
in the gospel. We are to declare the gospel.
We're not to use guile or psychological tricks or things that Paul writes
about in the New Testament. I didn't come to you with tricky
words or subterfuge or allurements or I'm just giving you the facts. I'm giving you the gospel that
was given to me and leave it at that. And so, you know, it's
interesting that directions are given to them as to what to expect. You go out there and you say
unto the people, the kingdom of God is nigh unto you. Here's
what's going to happen. And here's how to proceed according
to what the circumstances are that you encounter. If this happens,
then you do this. If this happens, then you do
that. It's very clear. And it's kind of another one
of those things we were talking about this morning. It's kind
of another one of those code phrases that we experienced earlier in
our study of Luke. it's only understood by someone
to whom Christ has been revealed. So he says in verse 5, let's
turn over there to Luke chapter 10 verse 5, and we skipped over
a couple of things here that we might catch up with later
on. Lambs among wolves and the laborers
in the harvest and those things, but I was drawn to this particular
part here today, and so that's where we're going. In verse 5,
into whatsoever house you enter, first say, first thing, you go
up to this house and you say, peace be to this house. And if the Son of Peace be there,
your peace shall rest upon it. If not, it shall return unto
you again." And then it says, if you remain there, eat and
drink the things they give you and don't go house to house begging
and whatnot. Just be there and proclaim the
gospel and let the Lord take care of the rest. So, into whatsoever
house you enter, say first, peace be unto this house." You know,
in the day, that was not just a greeting. It kind of became
that. It's like many things in religion where it just becomes
a rote. I remember what my English teacher,
Mrs. Wells, wrote to me on one of
my papers. She wrote perfunctory on it. You did it just to get done with
it, you know. It's like we say, hi, and sometimes
we say, how are you, but we don't really want to know. We're just
asking that just because it's kind of customary and habit.
When they start telling us how they are, we're going, oh. So anyway, peace be unto this
house was a real blessing that people wished upon others as
they came. And it was not just perfunctory. And it says, if the son of peace
be there, your peace shall rest upon it. If not, it shall return
unto you again. Well, you know, I was kind of
reading through this and as I usually do, I kind of reverted to my
Greek interlinear that gives the Greek word for word translation. And it's a little different in
there from the King James version. It says, if a son of peace be
there, if a son of peace be there, When you greet this house, say,
peace be unto you. If a son of peace be there, your
peace shall be upon it. If not, it shall return unto
you." Well, we've all experienced that, haven't we, when we've
gone to somebody and tried to say something about
the gospel to them? If they're a person of, if they're
a son of peace, they're going to say, I would hear more of
this, like those Greeks, the Gentiles did in Acts, and Lydia,
the seller of purple in Thyatira, from Thyatira. So if there is a Son of Peace,
and they didn't know which houses had those. The Lord didn't say,
well, I want you to go to 1415 B Street and blah, blah, blah. He just said, go into the city
and wherever you go, here's the secret word to say. And if the
Spirit has been there ahead of you and prepared hearts, then you'll know, you'll know
right away. And so in the sense of this is
for the disciples then, and the church today, this is very relevant
for the church today as we go forth trying to declare the gospel,
we just don't have any control over who hears it and what they
do with it, but we're just assigned to go forth and herald the gospel
of the kingdom of God in the person of Christ our Lord. And it brings back to my mind
the parable of the sower as he sent those out. He said, you
know, the parable of the sower is this, that a man went out
and sowed seed. They said, peace be unto you,
and declared the kingdom of God. And some of that fell on thorny
ground. And some of it fell on hard ground.
And some of it, the birds snatched up. But some of it landed on
good ground. Good ground that the Spirit of
God had prepared to receive that seed. And some of that brought
forth fruit. So it's just that same principle
here that we find here in Luke chapter 10. And it's similar to the instructions
that Paul got in Corinth there from the Lord in
Acts chapter 18. Let's go there to Acts chapter
18 verse 8. through 11 and Crispus the chief
ruler of the synagogue believed on the lord with all his house
and many of the corinthians hearing believed and were baptized and
then spake the lord to paul in the night by a vision he said
be not afraid but speak and hold not thy peace for i am with thee
And no man shall set on thee to hurt thee, for I have much
people in this city." The Lord says, you know, I have a lot
of people whose heart the Lord has prepared. The Spirit of God
has gone ahead and made them ready. They're ready to hear
the gospel. And you're the man to do it.
And he must have went, oh man, I can hardly wait. And so back to our scripture
here, there's certain truths contained in this block of scripture
in verses 5 through 11, where he says, into whatsoever house
you enter, say, peace be unto you, and so forth. So there's certain things here
that are truths that we need to know and understand. We need to have an understanding
of the spiritual kingdom of God. You know, the Lord says, it cometh
without observation. That's what He said in Luke 17,
20. The Spirit of God cometh not with observation. It doesn't
come, it's not by the eye that you see it, not the physical
eye of it. And those people were looking
for relief from the Roman Empire. They were looking for a king
to come and lead them in battle reconquer the territory kind
of like they had experienced in the past, except for the part
where they always forgot about what it says out there on our
little table as you come in. The battle is not yours, it's
the Lord's. So they were looking for a physical
king to come in and throw off the Roman Empire, and as he did
stuff, they said, oh man, this guy's powerful. And plus, we
don't have to carry food with us, because he just fed us all
with these little fishes bread, and when we're sick, He heals
us. If we get shot with an arrow, He can fix that like right now.
This is like the best of all possible worlds from a physical
standpoint. He says, that's not what I'm
talking about. That is not the spiritual kingdom
of God. And so we want to keep that in
mind. And we need a true understanding
of peace that's required. And you know, in the Old Testament,
that word is shalom. And in the New Testament Greek,
it's Irenae. And they basically have the same
definition. In the Old Testament, the root
word for shalom is shalom. And the definition of them both
is oneness, peace, quietness, rest. To set at one again, which
means to restore, to make whole again. And that's the idea that
we find in the Old Testament. Shalom and Salam. Let me turn
over to my notes here on those two words. In the Old Testament, when Moses is instructing the
people and he's giving them these laws, and he says, well, here's
what you do if a man's ox gores somebody, then they should kind
of make restitution. But the man shall be guiltless
unless the ox does it all the time and he doesn't put a fence
around it or prevent him from doing that, then he's guilty.
If the ox gores somebody, you just kill it. the man's guiltless,
but if it does it all the time, then you kill them both. So anyway,
he's given them all these instructions about what happens in circumstances.
And let's turn over to Exodus chapter 22, there in verse 1. I think you'll find this interesting
in how it applies to the gospel of peace be unto you. Exodus 22.1, if a man shall steal
an ox or a sheep and kill it or sell it, he shall restore
five oxen for an ox and four sheep for a sheep. If a thief
be found breaking up and be smitten that he die, there shall no blood
be shed for him. And if the sun be risen upon
him, there shall be blood shed for him, for he should make full
restitution." That's Shalom. In verse 1, it's, He shall restore. That is Shalom. He shall make
full restitution there in verse 3. So that's kind of the idea
of it. And it's kind of a spiritual
picture. During the fall, we lost everything
spiritually. And we need someone to restore
us. to our former condition. We need
someone to make us whole in body, mind, spirit. And so we find
that here in the scriptures. And in a couple of verses later there
in chapter 22, verse 4, Some crimes demanded, as kind
of in this example we had earlier, where if he steals a sheep, he
should bring four back. He should pay back four times
what he stole. And in 22-4, the penalty for this crime was
he shall pay double. He shall restore double. And
in Exodus 22, 7, a man shall deliver unto his neighbor money
or stuff to keep, and it be stolen out of the man's house. If the
thief be found, let him pay double. And in verse 9, He shall come before the judges,
and whom the judges shall condemn, he shall pay double unto his
neighbor." So for that crime, it was double restitution. And
then we go to Isaiah chapter 40. Verse 2, and remember all
this time that this word, he shall pay, or he shall restore,
or let him pay, is this word shalom, which is translated to
us as peace. In Isaiah 42, it says, Speak
comfortably unto Jerusalem, and cry unto her, declare unto her,
say unto her, that her warfare is accomplished, that her iniquity
is pardoned, for she hath received of the Lord's hand double for
all her sins." Isn't that interesting? All that's declared in the Old
Testament and then brought out by the prophets and fulfilled
by the Lord. In the scripture says, where sin
abounded, grace did much more abound. Everything is taken care
of. There's not even the slightest
chance that he didn't pay enough, that he didn't take care of the
whole problem. He paid double or more. And so as enters into our, when
we say peace, It's much more than just, well, I hope you don't
have anybody beat you up or you have conflict with someone. It really relates to a conflict
that we have with the Lord and because of our natural condition
by birth in the fall. So we go forward and end with
this thinking about peace as quietness, rest, to set it one
again, to restore, to make whole. You know, Jesus said in John
14, he says, my peace I give you, not as the world gives.
So he makes a clear distinction there between the two concepts
of, well, We have peace this week because we're not at war
with anybody, but that could change tomorrow. But the peace
of the Lord, when He says, when I give you peace, it's eternal
peace, and it's irrevocable, and it takes into this consideration
that you've been restored, you've been made whole. been taken care
of, you've been restored to your former condition. So when we
talk about peace, peace between, there must be a conflict there. If there's peace, there had to
be formerly not peace, and that would be between us and God.
And what is the conflict which has been resolved? What is the
restitution for a debt owed which resulted in peace? You know,
when we have the new birth, we know we were by nature enmity
against God, which we didn't know before that. We didn't understand. We might
have said, I don't like God. I don't want nothing to do with
God. We may have had those kind of thoughts. They don't believe
in God. But we didn't really understand the depth of the situation. We didn't really understand the
consequences of it. We didn't really understand the
spiritual nature of being dead in sins and trespasses, being
hatred against God. And yet, for His people, He loved
them eternally in spite of that. So I was reading a fellow there
yesterday, and he made the point that he says, you know, we're
not born into this world in a neutral moral position. We're just total
enmity against God from the minute we step into this world. We are
at enmity with God because The leopard cannot change its spots
and so on. We're born that way. The only
thing that can change it is the new birth. Romans 8 7 says the
carnal mind is enmity against God not subject to the law of
God neither indeed can be So the the resolution to this enmity
is only resolved by the truth of the gospel of the death burial
and resurrection of Christ That's only the only cure for it this
resolution for this enmity Ephesians chapter 2 in verse 15 says he
abolished abolished. That's a strong word. We think
about that. When something is abolished,
it's gotten rid of totally. He abolished in His flesh the
enmity. Even the law of commandments
contained in ordinances. You remember our lesson last
week on nailing it to His cross. He took the the ordinances of
accusation which were against us and nailed it to His cross,
took that load off of us. All those crimes that we were
guilty of, all the laws that we could never keep that He kept,
He took all those, nailed it to His cross, and He paid the
ultimate payment for that. Having abolished in His flesh
the enmity, even the law of commandments contained in ordinances, for
to make in Himself of twain one new man, so making peace. He
makes that peace for us. He blotted out that handwriting
of ordinances which was contrary to us, which was against us.
They're from Colossians chapter 2 verse 14. That he might reconcile
both unto God in one body by the cross, having slain the enmity
thereby. By the new birth, we come to
realize the sin debt that we owed. Remember in Ezekiel, he
says, after I give you a new heart, after I clean you up,
give you the new birth, he says, then you're going to look at
yourself and you're going to go, oh my God. Then you're going to
loathe yourself. Things that didn't bother you
before, you're going to be saying, oh man, sin is awful. What a debt we
have ran up. And this debt owed for our sin
was paid by our Savior on the cross, fully satisfying the one
owed, which is God the Father. And thus we have peace with God. On the cross, Jesus declared
the debt was paid. Another interesting word that
we came up with in our Greek interlinear today was from John
chapter 19. If you turn over to John chapter
19 in verse 30, When Jesus therefore had received
the vinegar, he said, it is finished. And he bowed his head and gave
up the ghost. Now, according to my Greek interlinear translation,
which is the Greek word that they use there is a little different. It's a form of the verb that
the Texas Receptus used in the King James Version. In the King
James Version, it's translated from teleos, which is completed. But in the Greek interlinear,
it's this The word tete lestai, and it means paid in full. I paid in full. And he gave up
the ghost. Isn't that an interesting way
to look at that? It's different than the word
that he used in John 17, where in his prayer he says, I finished
the work thou gavest me to do. I've completed that. That's what
that means. But this word means the debt paid in full. In the
old days, when a person paid off their debt or their loan,
they got a receipt that was stamped with the word tete lestai. paid
in full. That's what we get when we pay
off our mortgage. We get a tete-a-leste on there. Your debt is paid. You're free and clear. You know,
the truth can only be received by one who was once dead in sin
but now is made alive by the power of God. We can tell people
that. We can go to them and say, the
kingdom of God is nigh to you. Peace be unto you. Because of
all these things that we just covered, that we just said, that
that peace means restoration. You had to be restored. And it
was paid double. That he's here, the one that's
accomplishing that, is here. He's paid your debt in full.
We can explain all that, and we can say it, and that's our
job, is just to declare it. But we can't make people understand
or believe it, because flesh and blood can't do that. It can
only be by the Spirit. You, Hathi Quicken, who were
dead in trespasses and sins, where in time past you walked
according to the course of the world, and the prince of the
power of the air, all that stuff that it talks about in Ephesians
chapter 2. But God, who is rich in mercy,
for his great love wherewith he loved us, eternal electing
love, when we were dead in sins, he made us alive. Quicken us
together with Christ. By grace are you saved. And you
know the rest of that scripture. By grace are you saved through
faith. And that is not even of yourselves. It's a gift of God.
And you know, he explained these things to Nicodemus in John chapter
3. He said, You say, peace, you go to this
house and say, peace be unto you. And if the Spirit's been
there before you and they've been quickened, they've been
given a heart to understand, then you'll know and your peace
will be on that house. If not, your peace will come back unto
you. Jesus said unto Nicodemus, except a man be born again, he
can't see the kingdom of God. He can't see peace. He can't
see Christ right there among them. Christ was standing there
talking to him. He says, you can't see me. You just see the observable part. except a man be born of water
and the Spirit, he can't even, he can't enter, he can't see,
he can't enter. Marvel not that I say unto you,
you have to be born again. So the assigned task of these
disciples and of the church today was to go forth, to herald, to
declare, to say unequivocally that the kingdom of God and the
person of Christ our Lord has come nigh unto you. And you who
were far off are now made nigh unto him. And if there's a son
of peace there who's been given the new birth, the new heart,
the ears to hear and eyes to see, then the gospel of peace
with God will be welcome and sweet. So when we go to someone with
the gospel, remember these things. We can't control the outcome
of that. And when we do, we just mess things up. When we give
them, well, just go to this page and then repeat this. That's
what this guy said, and it worked for him. So by obligation, if
you say those words, then God is obligated to do this. Or if
you say this prayer, then All those things are just manipulation
kind of things. But what these disciples found
was the Spirit would already have been there. He would have
made all those arrangements. And when they said, peace be
unto this house, they said, okay, I'd hear more of this. Come in. Make yourself at home. I'll get
a lamp so you can read me the scriptures. So we'll stop there and we'll
take off next time further in chapter 10. Who knows what part we'll examine
next time. But anyway, thanks for your attention
and as always, be free.