All right, I want you to turn
in your Bibles back to the book of Amos chapter 9. Amos chapter 9. Now some of you
have asked me if I was going to start the book of Obadiah
tonight. That's the next book. Maybe you
read that this week in anticipation of me preaching from Obadiah.
Well, don't feel bad. I'm going to really technically
preach from Obadiah Sunday night. But what I want us to do tonight
is I want to use two verses in the last chapter of Amos, verses
11 and 12 of chapter 9, to build a bridge, sort of, between Amos
and Obadiah. Now they were not contemporaries.
Obadiah was probably much earlier than Amos. they are related in
some ways. And especially if you did read
the book of Obadiah, you'll notice or you'll recall that the prophet
Obadiah was God's prophet who prophesied and preached of the
judgment of God against the nation Edom, E-D-O-M. And you'll notice
in verse 12 of Amos chapter 9, it speaks of the remnant of Edom. And that's the title of tonight's
message, The Remnant of Edom. So let's read verse 11 and 12
of Amos chapter 9. I want to show you how these
things relate and what the distinctions are and how they're not related
actually, how they're separated and distinguished. This is a
prophecy of Christ and the salvation that he would accomplish for
his people in the building in the formation and the building,
the redemption and the building of his church. And it says in
verse 11 of Amos chapter 9, it says, in that day, the day of
his coming, will I raise up the tabernacle of David that is fallen. Now that tabernacle, I believe,
has its first and main reference to Christ himself, who himself,
the Word of God, that was made flesh and dwelt or tabernacled
among us." And what he's talking about is the reestablishment
of the royal line of David, not in an earthly king or an earthly
kingdom, but in the Son of David, the ultimate Son of David, the
Lord Jesus Christ, the Messiah, the whole of salvation in Him
and by Him. And he would, he who is God in
human flesh, he's the tabernacle of David. And then in him it
has reference to his church, his people. It says, he says
in verse 11, in that day will I raise up the tabernacle of
David that is fallen and close up the breaches thereof, I'll
hedge them about, hedge him about and I will raise up his ruins
and I will build it as in the days of old And this is part
of that prophecy here in verse 12, he says, that they may possess
the remnant of Edom and of all the heathen which are called
by my name. Now you may have in your concordance
in your Bible, it may say it this way, upon whom my name is
called. And there may be a little distinction
there, but it's pretty much the same thing, but I'll talk about
that in just a moment. But he says, all the heathen,
which are called by my name, and you understand that now,
to an Israelite under the old covenant, when you say the word
heathen, you're talking about a Gentile. That's who you're
talking about. That's the way they saw it. That's
the way it would click in their mind. And so he says, which are
called by my name, saith the Lord that doeth this. So here's
the prophecy of the coming of the Messiah. and a prophecy of
the building and the establishment and the redemption of his church,
which would include the salvation of God's chosen elect people
out of all nations. Not just God's elect out of the
Jewish fold, but God's elect out of the Gentile fold. Now,
with that in mind, turn back to that passage that Brother
Aaron just read in Acts chapter 15. And he'll show you how this
passage, this specific passage that we've read is applied as
James is inspired by the Holy Spirit to speak here at what
is commonly known as the Jerusalem Council. What happened here in
Acts chapter 15 as Paul and Barnabas was preaching, they were preaching
in Antioch. And certain Jews came to them,
and when they saw that Paul and Barnabas was receiving Gentile
believers into the fellowship of the church, into the fold,
these Jewish professors came to them and said, now wait a
minute, except they be circumcised after the manner of the law of
Moses, they can't be saved. You have to be circumcised to
be saved. And later on we see as they went
to Jerusalem, to have this council with the other apostles and the
leaders of the church and the elders. It says in verse 5 of
Acts 15, listen to this. It says, but there rose up certain
of the sect of the Pharisees which believed. Now, there's
a lot of arguing about it. Did they truly believe? We don't
know. They professed to believe. But they had been Pharisees.
Well, Saul of Tarsus was a Pharisee before he believed. But when
once he was brought to faith in Christ and true repentance,
he was no longer a Pharisee. You see that? But now these are
still labeled Pharisees. So I suspect that he's talking
about false professors here. Don't you, brother? That's what
I think. I'm not sure. But, you know, like I said, people
argue about this. But there's no need arguing about
it. Whatever. Here's what they were saying.
They said that it was needful to circumcise them. Well, they're
adding circumcision. to salvation. You've got to be
circumcised. Now that's not a believer. He says, and he says, and to
command them to keep the law of Moses. And you remember what
the Jews, how the self-righteous unbelieving Jews, what their
ground of salvation was. It was their physical connection
with Abraham. We be Abraham's seed. It was
their physical circumcision of the males representing the whole
family. And it was their keeping of the law of Moses. And Paul
the Apostle was adamant on that. He said, no, no, no. There's
no way. John the Baptist was adamant
on it. Every believer was adamant on that, that it's Christ alone,
it's grace alone, salvation by God's grace, not of works, lest
any man should boast. And it says here, the apostles,
verse 6, and the elders, they came together to consider this
matter. It doesn't mean that they in themselves had to settle
it, but they were going to make a pronouncement here. And Peter,
he rose up first, and he spoke, and he spoke of the power of
God in the salvation of sinners, both Jew and Gentile. And he
made this statement. This is a startling statement
in verse 9. He says, "...and put no difference between us
and them." There's no difference between Jew and Greek in Christ. No difference. We're all sinners
who are in need of salvation by God's grace, and if God saves
us by His grace, we're equally saved by His grace, equally forgiven
by the blood of Christ, equally justified by his righteousness
imputed. And so he says, purifying their
hearts by faith, that is by looking to Christ. And so he tells them
in verse 10, this is Peter speaking, he says, now therefore why tempt
ye God? Why are you testing God? To put a yoke upon the neck of
the disciples, that is these Gentile believers, which neither
our fathers nor we were able to bear. Now he's talking about
the old covenant. And he said, our fathers nor
we were able to meet up to the conditions of the old covenant.
We couldn't keep it. That's why Jeremiah prophesied
of a new covenant, not like the covenant that God made with their
fathers as he brought them out of Egypt, which he said that
covenant they break because it was conditioned on them. You
remember what I said Sunday, how that old covenant, that whole
covenant, was an ever present testimony to the sinfulness and
the depravity of man and the impossibility of salvation based
upon our works. So he says we couldn't bear it,
neither did our fathers. But he says in verse 11, but
we believe that through the grace of the Lord Jesus Christ we shall
be saved even as they. How does God save a Jew? By grace. How does God save a Gentile sinner?
By grace, through Christ. And so, that's what Peter said. Well, James stood up after him.
Verse 13, it says, After they had held their peace, James answered,
saying, Men and brethren, hearken unto me, listen to me. Simeon,
that's Peter, that's his Greek name. Simeon hath declared how
God at the first did visit the Gentiles to take out them a people
for his name. Now, he's making reference to
Amos chapter 9 verses 11 and 12 already, but go on. He says,
and to this agree the words of the prophets as it is written.
Now, he quotes my text, Amos 9, 11 and 12 and on. He says, after this will I return
and I will build again the tabernacle of David, which is fallen down,
and I will build again the ruins thereof, and I will set it up
that the residue of men might seek after the Lord, and all
the Gentiles, the remnant of Edom, and all the heathen, upon
whom my name is called, saith the Lord, who doeth all these
things." Now it says, known unto God are all his works from the
beginning of the world. Now that word known there is
not just the fact that God has an awareness of this or that
God has a working knowledge of this, but it's the word that
we use for determination. Determined. By God are all His
words from the beginning of the world. What's James saying? He's
saying this was God's purpose from the very beginning. To save
His chosen people out of every tribe, kindred, tongue and nation
and to save them by the grace of God in Christ. That's what
Amos prophesies of. Now back here in Amos chapter
9, look back at it again. Here's where I want to start
building this bridge between Amos and Obadiah. Now, as you
know, as James quoted it there, he said, he talked about all
the residue of men, he talked about the Gentiles. But Amos
makes a point here of saying the remnant of Edom. Now, why Edom specifically? Why does Amos say Edom specifically? Why not just all the heathen?
Because Edom's included in that. It's almost like he's repeating
himself. Well, he is, but he's doing it for emphasis. He's doing
it for a purpose. You know, nothing is ever recorded
in the Word of God just on a whim. It all has a purpose. And I want
you to see that purpose tonight, this remnant of Edom. And he
mentions Edom specifically. Well, now, here's why. First
of all, in the Old Testament, it's very significant that Edom,
this nation, this people called Edom, is a great symbol of the
world's hostility and hatred against the Lord and against
His people. In fact, when you read the book of Obadiah, that's
exactly why Obadiah is pronouncing the judgment of God against Edom. Because they were terrible, terrible,
infamous enemies. Hated Israel. Hostile toward
Israel. Almost, you could say, more than
any other nation. Almost. The nation Edom was a
great hostile enemy to Israel. And the relationship of Edom
to Israel is symbolic of that enmity that exists between Christ
as the seed of woman and Satan himself. You remember? He said,
I'll put enmity between thy seed and her seed, the seed of woman.
That enmity is hostility, it's hatred. It's someone who is just
a determined enemy. Hatred. And that's what Edom
was to Israel. But now the specific enmity between
Edom and Israel is grounded and founded in the story of twins,
Jacob and Esau. You see, the Edomites were the
descendants of Esau. The Israelites were descendants
physically of Jacob. Jacob, in the Bible, symbolically
now, represents God's elect people. The election of grace, the scripture
calls them. Not those who deserve or earn
salvation, Jacob himself as an individual is a very great example
of how God saves sinners. Christ Jesus came into the world
to save sinners, Paul wrote of whom I am chief. Jacob was a
sinful man. God did not choose Jacob or save
Jacob because Jacob was better than Esau. Had nothing to do
with anything like that, and I'll show you that in just a
moment. Jacob represents God's elect people, the election of
grace. Those who are chosen of God sovereignly, those who are
justified in and by the person and finished work of Christ,
redeemed by his blood, those who are called to faith by him
sovereignly in the new birth and set apart by God from the
heathen. But now his twin brother Esau.
Now you know the story of Jacob and Esau. We won't turn back
to the book of Genesis where it is, but we'll look at some
passages here. Esau represents the non-elect,
those whom God leaves to themselves, who get what they deserve and
what they've earned, eternal damnation, and who reject and
despise the grace of God in Christ. That was Esau. Now I want you
to turn to Romans chapter 9 with me. Romans chapter 9. I wish I had time tonight to
read this whole passage, but I don't. But you read the whole
thing. Do you know what the Lord is
doing in Romans chapter 9? Here's what He's doing. He's
vindicating the faithfulness of God in saving all whom He
promised to save. And the Bible tells us in the
Old Testament in several places that God promised to save all
Israel. Yet the majority of the physical
nation, Israel, perished, were not saved, did not come to faith
in Christ. Well, did God renege on His promise? Was He unfaithful? Paul writes,
by inspiration of the Spirit, no, God is not unfaithful. Was God not powerful enough to
save them? Is it like people today when
they go into churches and they hear this, you know, well, God
wants to save you, but He can't because you won't let Him. Is
that the case? Well, not according to this, not the God of this
book. I don't know what book they're reading, but not this
book. The Bible says He's able to save
to the uttermost all them that come to the Father by Him. So
what's the problem? Well, here's how Paul answers
it by inspiration of the Spirit. He says in verse 6 of Romans
9, it's not as though the Word of God hath taken none effect.
God's faithful to His Word. God's able to back up His Word.
But here's the issue, for they are not all Israel which are
of Israel. In other words, when God promised to save all Israel,
who was he talking about? Was he talking about all the
physical descendants of Abraham? Well, he says in verse 7, neither
because they are the seed of Abraham are they all children.
No, he's not talking about all the physical descendants of Abraham.
He says, but in Isaac shall thy seed be called. What Isaac is,
is the seed of promise, the child of promise. In other words, God
saves by promise. It's based upon a promise of
grace that he made to Abraham. It's not based upon a physical
connection with Abraham. And so he says, that is, verse
8, that is, they which are the children of the flesh, those
who are the physical descendants of Abraham, these are not the
children of God. Just because you're a physical
Jew does not make you a spiritual child of God, a spiritual Jew,
in other words. All right? He says, but the children
of the promise, that promise that God made to Abraham, that
promise that God confirmed through Isaac and through Jacob, they're
counted for the seed, that is, the children, the generation,
the offspring. Who are the children of the promise?
I'll tell you exactly who it is. All who believe the promise
of God's grace in Christ. And so he says, for this is the
word of promise, at this time will I come and Sarah shall have
a son. And not only this, but when Rebecca
also had conceived by one, even by our father Isaac. For the
children being not yet born, neither having done any good
or evil. Now this dispels any notion of God looking down through
a telescope of time and foreseeing what either one of these boys
would do or not do. He says, neither having done
any good or evil. Now here's the reason for that.
that the purpose of God according to election might stand, not
of works, but of him that calleth." Not of works. And here's what
was said, it was said unto her, Rebekah the elder shall serve
the younger. And as it is written, Jacob have
I loved, but Esau have I hated. I know people have such problems
with this. And they can't figure it out
in their own minds. But let me tell you something,
as people look at that verse and they wonder, how in the world
could God hate Esau? That's not the real problem,
folks. Because I can see, and listen, if you know your frame,
if you've been convinced of sin by the Holy Spirit of God, you'll
have no trouble understanding how God could hate Esau. He's
a sinner. God hateth all workers of iniquity. Here's the amazing thing. Here's the question. How could
God love Jacob? Because Jacob by nature was no
better than Esau. Jacob didn't deserve anything
better than Esau. Jacob didn't earn anything more
than Esau. Jacob was a sinner who deserved
in himself damnation, but God loved him. Now, how do you respond
to that? Look at verse 14. What shall
we say then? Is there unrighteousness with
God? That means unfairness. Is God unfair? Well, here's your
answer now. God forbid. For he saith to Moses. He goes back to Exodus 33. And
here's how he responded to Moses on that issue. I will have mercy
on whom I will have mercy. That's sovereign mercy. And I
will have compassion on whom I will have compassion. So then
it's not of him that willeth, it's not of the will of man.
Nor of him that runneth, it's not of the works or the activity
of man. But it's of God that showeth
mercy. Now there's your answer. There's
your answer. What was Esau's problem? Well,
God chose Jacob for divine blessing and God left Esau to divine judgment. What does the Bible call that?
Over in Romans chapter 11 and verse 5, he calls it the election
of grace. He speaks of a remnant according
to the election of grace. So that when we read back here
in Amos chapter 9 and verse 12, there's a remnant of Edom. a
remnant of Edom and of all the heathen which are called by my
name or upon whom my name is called." That is, they're identified
with the Lord, they're identified with Christ, they're identified
with the Savior. That remnant is according to
the election of grace. Now, Edom, think about it. This nation Edom as a whole,
They displayed such hostility and hatred towards Israel and
towards the things of God. And you think about this. What
do they picture? What lesson does that teach us?
Well, let me tell you how it works out. Listen to this. Anyone
who displays such hostility and hatred, though they may not be
physically an Edomite, they're essentially identifying themselves
with Esau and Edom. spiritual Edomites. I think about
Saul of Tarsus. You know, Saul of Tarsus was
a physical descendant of Abraham. He said, I was a Hebrew of Hebrews.
He said, I was circumcised the eighth day. I was of the tribe
of Benjamin, the honored tribe. He had no physical connection
with the Edomites, with Esau. And yet he displayed such hatred
and hostility towards the people of God that he willingly stood
and held the coats of those who picked up stones to stone the
evangelist Stephen. And he set out after that to
wreak havoc upon the church. So even though Saul of Tarsus
was not a physical Edomite, spiritually he was. Spiritually he identified
with the haters of Christ and his church. And the Lord said
that, you know, he talked about the gospel and himself as the
light of the world. And he said this is the condemnation
that light has come into the world and men love darkness and
hateth the light because their deeds are evil. That's a spiritual
Edomite. He told the disciples, he said,
marvel not if the world hates you, it hated me before it hated
you. That's a spiritual Edomite, those who hate him and his word.
The natural man receiveth not the things of the Spirit of God,
neither can he know them, they're spiritually discerned. He has
no care or love for the word. So what I'm saying is this, in
essence, by nature, we are all, having been born of Adam in sin
and ruin, we are all by nature spiritual Edomites. In fact,
one of the old Arabic translations, one of the oldest manuscripts,
translates that remnant of Edom as remnant of Adam. And think about it. We remain
spiritual Edomites until God changes us. Then we become spiritual
Israelites. Just like we're all by nature
sons of Esau, we're all by nature sons of Adam. Turn over to Ephesians
chapter 2. Let me show you this. Something
maybe you've never thought of before. And what this really
means. In other words, this Edom represents
how men and women are born into this world in Adam. Ignorant, in darkness. And Paul
describes it here in Ephesians chapter 2, verse 1. He says,
"...and you hath he quickened who were dead in trespasses and
sins." We were born dead in trespasses and sins. Well, how do we know
that? Well, look at verse 2, wherein
in time past you walked according to the course of this world,
like an Edomite, like a son of Adam, according to the prince
of the power of the air. You were inspired and energized
and motivated by Satan. This refers to every unbeliever,
every unregenerate person. And the spirit that now worketh
in the children of disobedience..." A child of disobedience is an
unbeliever. He says, "...among whom also we all had our conversation,
our walk, our conduct, in times past, in the lust of our flesh,
fulfilling the desires of the flesh and of the mind, and were
by nature the children of wrath, even as others." Now listen to
me on this. When have the true children of
God, God's elect people, ever been under the wrath of God?
I want you to think about that. What is it to be under the wrath
of God? Well, when you think about wrath, you know, a lot
of people, they think about natural disasters like floods and hurricanes
and tornadoes. Those are expressions of God's
wrath. But literally, to be under God's
wrath is to be sentenced to hell. It's to be condemned to hell. And in reality, the children
of God, God's elect, have never truly been under His wrath because
we were chosen in Christ before the foundation of the world.
Isn't that right? He's the lamb slain from the
foundation of the world. The blessings of salvation by
God's grace in Christ were given us in Christ Jesus before the
foundation of the world. And even when we fell in Adam,
and were in essence condemned in Adam, we already were in Christ. I like the way one old writer
put it, I can't remember his name. He said, you know, when
God's elect fell in Adam, they didn't fall out of Christ. Did
we? You're not in Christ one day
and out of Christ the next day and then God put you back in.
I can tell you one time where we could probably say we were
under the wrath of God. And I'll tell you when that was.
At the cross. Because Christ suffered under
the wrath of His Father for us, for His people, for His sheep.
And we were in Him. but never outside of Him. So
when it says we were by nature the children of wrath even as
others, what's that mean by nature? That means as we're born. That's
what we are naturally. That's how we were born and how
we were act according to fallen sinful human nature. We acted
just like children of wrath. We acted just like Edomites.
That's what he's saying. Even as others. But verse four
says, but God who is rich in mercy for his great love, wherewith
he loved us. Jacob have I loved, Esau have
I hated. We're all by nature sons of Esau
in Adam. But if God has chosen us in sovereign
electing love and redeemed us by the blood of Christ, we really
always have been sons of Jacob. I'm the Lord, I change not, therefore
you sons of Jacob. We're not consumed. We didn't
always act like it. We were by nature children of
wrath even as others. There was a time I was an unbeliever,
a God-hater. There was a time that I can remember
there was a time before God changed me in the new birth that I had
one goal concerning this book here. And you know what my one
goal was? To prove it wrong. That was my
one goal. I wanted to prove this book wrong.
At first, I kept saying it said things it really didn't say.
And then when I found out what it really didn't say, I understood,
I don't want that. I didn't like that at all. So
I wanted to prove it wrong. That's a spiritual Edomite. That's
one who, like Esau, despises his birthright. You know, if
you go back and read the story of Jacob and Esau, and you can
see all the sinfulness of both men, But you can see how God
sovereignly chose and had mercy upon Jacob and simply left Esau
to himself. He just gave Esau what he wanted
all along. That's what we all by nature
want unless God changes us. But when Esau sold his birthright,
what do you think happened there? You know, Esau, when he sold
his birthright as the firstborn, as the firstborn of the family,
he didn't lose any land or money. or material goods. You remember
when Jacob left and came back, I think it was like 14 years
later after he'd worked for the wives, and he met Esau, and he
came back. Esau had plenty. I mean, he was
a rich man. Much land, all of that. So when
he sold his birthright, what was his birthright? The birthright
was his position as the spiritual head of the family to lead the
family in the ways of God, in the ways of grace, in the ways
of truth, in the ways of Christ. And that's what Esau despised. That's what he didn't care about.
And you see, at that point and that time when I walked according
to the prince of the power there, by nature children, that was
my problem. I'm just like Esau, I didn't
care. Didn't have any thoughts towards the glory of God. We
become sons of Jacob spiritually when we're born again by the
Spirit. And that's what the blessing
of Abraham that comes on the Gentiles that Galatians chapter
3 and verses 13 and 14 speaks of that comes as the result of
the death of Christ. And even though still sinful
within ourselves, we believe and rest in Christ and display
to some degree the fruit of the Holy Spirit who indwells us.
Now Amos back here in Amos chapter 9, his point is this. His point
is that in this future promise of the raising up of David's
tabernacle and the salvation of God's elect out of the Gentile
nations, even a remnant of Edom shall be saved. Even such people
who by nature are hostile enemies, haters of Christ and his gospel. Again, I would point out Saul
of Tarsus. Amos prophesies of the time when
the remnant according to the election of grace in those nations
that have been the greatest enemies to Christ and his gospel signified
by Edom that they'll be converted and call upon the name of the
Lord and worship him and be called by his name the Lord our righteousness
Christian and so become his inheritance and his possession And they're
the Lord's possession by electing grace. They're the Lord's possession
by justifying grace. They're the Lord's possession
by redeeming grace and adopting grace and regenerating grace. They belong to Him. They're His
inheritance, one that Christ has earned and has been given
to Him. And they shall be called His
children. No longer Edomites, but His children. and they'll be called his bride.
And in essence, in the salvation of God's elect Jew and Gentile,
Edom will be destroyed. In that they'll no longer, when
God saves us, we're no longer Edomites, spiritually. But we're
spiritual Israelites. Now, with that in mind, what
about the physical nation of Edom? What about those people
that lived back then, called Edomites? What about those who
remain Edomites spiritually? Who, like Esau, continue to despise
the birthright that is preached out in the gospel of God's grace?
Well, now that's where you come to Obadiah. Look at Obadiah. Shortest book of the Bible. Obadiah
means servant of the Lord. That's what it means. Some say
it means worshipper of the Lord. Well, that's okay. It literally
means servant of the Lord, but a servant of the Lord is a worshipper
of the Lord, one and the same thing. What about those who remain
spiritually in the flesh, dead and trespassers of sin, walking
according to the prince of the power of the air, by nature children
of wrath? What about them? Well that's
what the book of Obadiah deals with. We'll just read the first
four verses and then I'll preach on Obadiah on Sunday night. But
look at verse one. The vision of Obadiah. Thus saith
the Lord God concerning Edom. We've heard a rumor from the
Lord and an ambassador is sent among the heathen. Arise ye and
let us rise up against her in battle. Behold, I've made thee
small among the heathen. Thou art greatly despised. That's God's view of Edom. My friend, that's God's view
of every sinner without Christ. Do you realize that? That's what's
being taught here. It's not just the destruction
of a sinful nation who deserve to be destroyed. But it's a lesson
to every sinner Jew or Gentile, who lives their lives in opposition
and hostility and even unconcern and indifference towards the
glory of God in the face of Jesus Christ. That's what this is all
about. God does not take it lightly. And when he says we've heard
a rumor from the Lord, you know, the Edomites had heard of this
kind of of judgment, but they didn't believe it, and it was
to them no more than a rumor. But it's real. It's real. God sent his ambassador among
the heathen, and he says, he says, you're going to be judged.
My friend, there is no hope of salvation and eternal life and
righteousness outside of Christ. That's right. All you can hope
for is what God gave the Edomites because you're one with them,
without Christ. But now listen to how he describes
it. You tell me if this isn't a great graphic description of
the natural man without Christ, without the Spirit of God. Look
at verse 3. The pride of thine heart hath
deceived thee. Thought about Jeremiah 17. The
heart is so deceitful, desperately wicked. Thou that dwellest in
the clefts of the rock, whose habitation is high." I believe
that's a good description of false religion. Works, free will
religion. They think they've got a refuge. He says, "...that saith in his
heart, Who shall bring me down to the ground?" Like those in
Isaiah 28 who had a refuge of lies. They made a covenant with
death and with hell. When the overflowing scourge
comes through, it won't hit us. That's what they're saying. Who
shall bring me down to the ground? I'm too high. He says in verse
4, God's going to bring Edom down. God's going to bring every
sinner who refuses to bow to the claims of the Lord
Jesus Christ, to submit to His blood and righteousness is the
only way of salvation and glory. God's gonna bring them down,
no matter what they say in their hearts or what they think. That's
the message of Obadiah. And I'll pick up there Sunday
night. All right.