Turn in your Bibles, please,
to Romans, the first chapter. I'm going to read two verses
which we have taken as our text for the last three or four times
we've been together. This will be the last time that
these two verses will go on into the chapter. Verse 16 and 17. Paul says, For I am not ashamed
of the gospel of Christ, for it is the power of God unto salvation
to everyone that believeth. to the Jew first, and also to
the Greek. For therein is the righteousness
of God revealed from faith to faith, as it is written, The
just shall live by faith." Let us pray. Great God and Heavenly Father, we rejoice to know and understand
by Your Spirit things that are set forth in this passage of
Scripture. We rejoice to know that the gospel,
the good tidings, the glad tidings of good things, is the power of God manifest
in this world. We are thankful to know, Father,
that in that gospel the righteousness of God is revealed from faith
to faith. Father, we praise you for your
goodness. We praise you that you have proclaimed
the name of the Lord before us. We praise you that you have been
merciful unto whom you will be merciful, and have been gracious
unto whom you will be gracious. We praise you for who you are,
and we thank you, Father, that you have taken your power unto
yourself and have reigned Father, we come before you tonight
on behalf of those who are sick, those who are going through trials.
We remember Sis. Perriman, that you'd be with
her and watch over her. Also, Father, that you'd be with
Dib Driver and his wife and Sharon as she's there and bring her
safely home to us. Julie Lawson, who's suffering
at this time, we pray you'd be with her. ralph and so having troubles
with the heart we thank you for the success of the operation
on mickey we pray that it will go easy tomorrow's doctors put in this heart pacemaker pray
for brother ralph as he travels to knoxville that you watch over
him give the doctors wisdom and understand what he needs in his
situation pray for the Others of our company
are sick and going through trials, tribulations, emotional upheaval,
heartache. We pray that you might be with
them and comfort them as only you can. We pray for ourselves
tonight as we gather around your word that you might be pleased
to open it up to us and teach us. We know that if you are a teacher,
we will be taught. If you turn us, we will be turned. You are our help, our shield,
our buckler, our exceeding great reward. Let this time be a time
of worship of your great name and your great son who died in
the room instead of his people. Accomplish full redemption. Seal
our pardon with his death and his blood. of whom this Bible speaks, in
whom we have redemption, even the forgiveness of sins. Bless
this time together for your glory. We pray in Christ's name, Amen. The title of my message tonight
is, Righteousness Revealed. And it's taken from the first phrase of verse 17, For
therein is the righteousness of God revealed." The righteousness
of God revealed. Now the word righteousness is
repeated in the book of Romans 36 times. It is to a great extent
the theme and song of this book. And the phrase we have before
us, the righteousness of God, is repeated eight times in the
New Testament, and five of them are found in this book of Romans. And as we look at these two verses,
several things are evident before us. The first thing that is seen
is that this matter of righteousness, the righteousness of God addressed
here, is revealed. For therein, that is the gospel,
Therein is the righteousness of God revealed. What this means is that this
is not common knowledge. It is not knowledge gained by
much study. It is not knowledge hapt upon
by serendipity. The knowledge of this righteousness
is holy and completely by revelation. You can't know it Nor can I know
it, except God in His great mercy and grace reveal it to us. Simply
means that if you or I or anyone else has this knowledge of the
righteousness of God as it is here in this passage, it is because
God in His graciousness revealed it to us. We can't come by it
any other way. We can't work up to it. We can't
study and find it. It's not going to happen upon
us. We're not going to happen upon it. God must open our eyes
to see it, our ears to hear it, our heart to receive it, our
mind to believe it, and then show it to us. That's what it
means. In the Gospel, the righteousness
of God is revealed. The knowledge of this righteousness,
the righteousness of God is not available to the natural mind. It is a spiritual understanding
and comes with the new birth. It comes with regeneration from
above. It is not something that comes
later on in the life of the child of God. where after being a child
of God for a long time, he suddenly begins to see this. This is righteousness
of God 101. This is understood immediately. In fact, it is the thing, the
object of the faith that God gives in regeneration. This is
what God's people believe. One may have some sense of God's
essential righteousness. Most people do. And you may have
a sense of God's essential righteousness and still perish having no knowledge
of this particular righteousness here called the righteousness
of God. One who has knowledge of this
righteousness the righteousness spoken of here as the righteousness
of God, if you have that understanding, you will never perish. You will
never perish. The second thing that is seen
is that this righteousness is revealed in the gospel. The gospel is the power of God
unto salvation to everyone that believes. Paul is not ashamed
of it and neither is anyone who believes it. For therein, that
is in that gospel, is the righteousness of God revealed. Where the gospel
is not preached, this righteousness of God is not revealed. Now men
may preach the Bible and preach all around this and never get
to it. They may declare God to be righteous
and be right to do so because He is righteous. The base word
of righteousness in scripture is equity, just dealings. God always deals rightly or justly. but where the gospel is not preached.
And when I speak of the gospel, I speak of the gospel of the
substitutionary work of Jesus Christ, whereby he effectually
redeemed his people by his shed blood and his death satisfying
the law for them and made them accepted in the beloved before
a righteous and a holy God. That gospel. Not the gospel that
says Christ wants to do something but can't, or he's tried his
best, or he's provided something, or he offers something, not that
gospel because that's not the gospel. I'm talking about the
gospel of God's sovereign grace in Jesus Christ. This is a declaration
of that sovereign God who has need of nothing, yet has ordained
to use means to reveal this righteousness. The means he has and does employ
is the preaching of the gospel. And the first tenet of the preaching
of the gospel is found in Isaiah chapter 52 and verse 7. Repeated
by Paul in Romans chapter 10 and verse 17. How beautiful upon
the mountains are the feet of them that bring good tidings.
That brings good tidings of good things that publishes the salvation
that declares thy God reigneth." The first tenet of the gospel
is that you are dealing with an absolute sovereign who owns
you lock, stock, and barrel and will do with you just as he pleases. That's the first tenet of the
gospel. Men and women, the elect of God are given ears to hear
and eyes to see this righteousness of God proclaimed here. It is
revealed to them in the Gospel. Compare this to other passages
of Scripture addressing the same thing. We find that the revelation
of this righteousness called the righteousness of God by the
Gospel is salvation. To have this righteousness spoken
of here in this passage of Scripture and the other times it's mentioned
in Scripture, that is salvation if it is revealed to you. Because
the revelation of it is the salvation accomplished by Jesus Christ
for His people. In Romans chapter 10, in verse
13 and 14, It says, For whosoever shall
call upon the name of the Lord shall be saved. How then shall
they call on Him in whom they have not believed? And how shall
they believe on Him in whom they have not heard? And how shall
they hear without a preacher? He's talking about the preaching
of the gospel. That's how this righteousness
is revealed. In 1 Corinthians 1, in verse
21, It says, For after that in the
wisdom of God the world by wisdom knew not God, it pleased God
by the foolishness of preaching to save them that believe. Preaching
to the world is foolishness. It's foolishness. But it's the
power of God unto salvation to them that believe. What about
this righteousness of God in 2 Corinthians chapter 5? In verse 21 it says, For he that
is God hath made him, that is Jesus Christ, to be sin for us,
the elect of God. He knew no sin, that we might
be made the righteousness of God in Him. That's the phrase,
that we might be made the righteousness of God in Him. So first we see
that this matter of the righteousness of God is that it is revealed. Secondly, it is revealed in the
gospel alone and nowhere else. And thirdly, it is seen that
the righteousness of God is revealed in the gospel from faith to faith. from faith to faith. And no one
knows of this righteousness save by God-given faith. And that
faith comes, as we just heard, through the preaching of the
gospel. This faith being carried on the
words of the gospel that reveal the righteousness of God. I've
never tried to figure out how that works because I can't. Nobody
can. I stand up here and I speak to
you. My words have no power. I'm a man. A man called to preach
the gospel, but I'm just a man. One day I'll be gone and someone
will stand in my place and continue to preach the gospel. I'll not
make a greasy spot on the history of humanity. I'll not do anything
that will be well remembered. I'm a voice, just like any other
man who preaches the gospel. And yet God, if I preach the
gospel, carries the righteousness of God on the words of the gospel. And if He opens your mind to
receive it, you are saved. We preach the Word of God. We're
not saved by corruptible things, but incorruptible, even by the
Word of God, which liveth and abideth forever. And it is by
this Word, the gospel, that the Word of God is preached unto
you. This gospel, the power of God, is the revelation. In it is the revelation of the
righteousness of God. This makes the righteousness
of God a thing that cannot be discerned by natural means. It
is neither experimental or experiential, even in the spiritual realm.
Even in the spiritual realm, it is not experimental or experiential. You say, well, don't you experience
it? You don't experience the righteousness of God. You believe
the righteousness of God. That's very important to understand.
People like to talk about experience. They like to relate some type
of evidence of their life to show that they indeed are the
children of God. But the gospel doesn't make you something. It
reveals something to you. I know we have an old man and
a new man, but not one of us can discern between the two.
Can we? I mean, not really. We can't
say anything we do is by the new man or the old man, because
we really don't know. We know that if anything good
comes from it, it has to be from God. If anything bad comes from
it, it has to be from us. But even the good we do is filled
with bad, and even the bad we do still is covered by the blood
of Jesus Christ. It's a wonder. It's a wonder. What I'm saying is that no evidence
of the existence of the righteousness of God is discernible but by
faith. So it makes no sense to the world.
This righteousness of God revealed in the gospel is believed. It's
revealed in the gospel from faith to faith. And thus it is a complete
enigma except to those who have heard the gospel and have been
given the spiritual gift of faith to believe it. The first mention
of this righteousness of God is found to be vitally connected
to faith. And it goes all the way back
to the first book of the Bible. First time the word righteousness
is used in the Bible is in Genesis chapter 15 and verse 6. And Paul uses this verse throughout
his teachings, especially in Romans and Colossians and Galatians.
But in Genesis 15 and verse 6, the Lord brings Abraham out upon
a mountaintop and says, look toward the heaven. And tell the
stars if thou art able to number them. And he said, So shall thy
seed be. In verse 5. So shall thy seed
be. Now what's he talking about?
Paul said in Galatians chapter 3 that he's talking about Christ. He said he did not say unto Abraham,
he says in Galatians 3, Thy seeds, but thy seed which is Jesus Christ. Look at verse 6. And Abraham
believed in the Lord, And the Lord counted it to him for righteousness. First time it's mentioned in
all the scriptures. It's ultimately tied with faith. You don't understand
the righteousness of God. You don't receive the righteousness
of God except by faith. Except by faith. Abraham believed
in the Lord concerning what? Concerning the seed, Jesus Christ.
The seed, Jesus Christ. The gospel is what Abraham believed. Abraham believed the righteousness
of God. Because of this fact, Abraham,
the father of the faithful, is found to be an example of what
it is to receive the righteousness of God. Back in Romans, look
at chapter 4 and verse 4. Now to him that worketh is the
reward not reckoned of grace, but of death. But to him that
worketh not, but believeth on him that justifieth the ungodly,
his faith is counted for righteousness. His faith is counted for righteousness. In this book, the phrase, the
righteousness of God, is exclusive. It's not just a phrase that's
thrown around. God is called righteous. He's called the righteous
God. In this book, He's called the righteous God. He declares
His righteousness in this book over and over again. But this
phrase, the righteousness of God, is exclusive to the gospel
received by faith. It is singular in its purpose
in this book and throughout the book. Now tonight I want us to
look at the other four times this phrase is employed. This
will be more of an overview than an exposition because I'll be
dealing with these things again as we come to them in our verse-by-verse
exposition of this book. But I have a design In this,
I want to identify the meaning of this phrase. The righteousness
of God. Because it is important we understand
it. First of all, look to Romans chapter 3 and verse 5. Paul says, But if our unrighteousness
commend the righteousness of God, what shall we say? Is God
unrighteous who taketh vengeance Speak as a man he says, but if
our unrighteousness commend the righteousness of God other than
one chapter 1 in verse 17 This is the next time that this word
is used seems like an odd way of saying things But Paul is
dealing with a particular subject here in the latter part of chapter
1 and all the way through chapter 2 he is showing that Gentiles
and Jews alike are condemned and Chapter 1, verses 20 through
the end of the chapter deals with the Gentile mind, who sees
God's power yet reduces God to a man or like a man and creates
idols and ends up in reprobation and has no judgment. That's the
end of the Gentile mind without Christ. But then in chapter 2
he deals with the Jewish mind which had the oracles and the
law and had the privileges of the prophets and all those things.
And he shows them that they do not keep the law. They cannot
keep the law. The law condemns them. And then
he comes to chapter 3 and he said the conclusion is this,
both Jews and Gentiles alike are all under sin. They are all
condemned. There is no advantage for the
Jew because he has taken what God has given him and believing
that he can establish his own righteousness. He's not submitted
to the righteousness of God. That's what he's teaching. The
pagans were without the Law. They were without the Old Covenant.
The Jews had the Law, but neither of them, by their works, are
justified before God by the deeds of the Law, whether it be the
Law written in their heart, like the conscience, listening to
their conscience in Romans chapter 2. Or whether it be also in Romans
chapter 2 where the Jews themselves try to keep the law and be righteous
before God. Now he distinguishes what men
call righteousness and what is the righteousness of God. The
righteousness of God is the salvation of sinners by promise in the
Old Covenant. under the Old Testament or in
the Old Covenant in the Old Testament. It's a salvation promised with
the coming of the Messiah with all the references to Christ
throughout the Old Testament. It speaks of the Messiah coming,
whether it be the Lamb slain or the beast slain in Genesis
chapter 3 or chapter 4, the Lamb of Abel, whether it be in Moses
or in Exodus, the Paschal Lamb or the cloud by day and the fire
by night. If you go on through the Old
Testament all the way through, the prophets talked about Christ
in several ways. He's the messenger of the covenant.
He's the angel of God. He's the purifier of silver in
Habakkuk. All these speak of the Lord Jesus
Christ. Now, those who were under the
Old Testament didn't see that. Some did, those whom God gave
eyes to see, but they weren't saved though they kept those
rites and ceremonies that were under the law. It didn't save
them. We see in the study of Hebrews that it actually condemned
them. It actually condemned them. The righteousness of God is the
salvation of sinners by promise and that promise being hidden
in the Old Testament. Now what Paul is doing is answering
a sure question that will arise when men hear that sinners are
saved by grace according to the promise of the Messiah. and not
by their moral and ethical machinations under the law. And he uses David
as an example. He declares the truth that salvation
by promise does not make justice void. Because that's what people
hear. You mean God saved Sylvester
Crowe without even considering his
conduct or his character? That doesn't make sense to the
world. Surely God saves good people. God ain't never saved
a good person. God saves sinners. God saves
the worst of the lot. You say, well, if God saved Sylvester
Crowe, not looking at his character and conduct, how can he be just
to condemn a man for his character and his conduct? That's a question. That's a reasonable question.
And that's what Paul is answering here. The fact that he saved
David, though he sinned with Bathsheba, does not make God
unrighteous if he punishes other sinners and sends them to hell.
The righteousness of God revealed in the gospel and received by
faith is, in fact, that God judges all sin. All sin. and all sinners, either
in themselves or in a substitute, which in the Old Testament was
the Messiah promised to come. Now men hearing this with a natural
mind and natural reasoning would declare God to be unrighteous
to save some and be wrathful to others without any consideration
of character or conduct. But David declares God to be
clear when he judges. And when he speaks that in Psalm
51, he said, I admit my sin. I am a sinner. I acknowledge
my sin before you that you might be clear when you judge me. When you judge, you might be
clear. I am a sinner. If God puts me in hell, He is
only doing what I deserve. That's all He's doing. If He
saves me, He does it in a way where He's only doing what He
says I deserve. How can God do that? Because
He punishes all sin, either in the sinner or in a substitute
for sinners, the Lord Jesus Christ. Now, lying men will slander and
scandalize those who declare the truth of sovereign salvation,
but they do so at their own peril, and their natural understanding
carries no weight at all. The righteousness of God is revealed
in the gospel. And the gospel is about God being
just to punish sin in a substitute,
for someone to stand in my room and stay it. We just sang it
in that song we sang. In my room he stood. He stood
in my place. I didn't get free of judgment
and neither will you. You'll either be judged at the
last judgment or you were judged on Calvary's tree in Jesus Christ. Your sins were judged. So God
is just. The righteousness of God is revealed. Look at chapter 3 and verse 21. But now the righteousness of
God without the law is manifest, being witnessed by the law and
prophets. So here again the righteousness of God is set forward. So we
find here immediately that the righteousness of God is not by
the law, because it says the righteousness of God without
the law. So the righteousness of God,
spoken of in chapter 1 and verse 17, and the righteousness of
God spoken of in chapter 3 and verse 5, has nothing to do with
the law. It's without the law. So that
ought to tell anybody who's seeking the law to be righteous, it ain't
going to work. You're going to come up way short. It's without
the law. Look back at verses 19 and 20.
Would you go to the law? Would you going to be a good
person before God so He'll accept you one day? Will you do your
best? Will you promise to try to keep
the Ten Commandments all your life and do your absolute best?
Will God accept you? Absolutely not because you've
approached something that stands over you as a condemning judge.
That's what the law does. Look at verse 19. Now we know
that whatsoever things the law saith, they saith to them that
are under the law, that every mouth might be stopped, and all
the world may become guilty before God." That's what the law said.
The law says you're guilty. You're guilty. How are you guilty? Well, you love God with all your
heart. Neither do I. I'm not going to go to that.
I'm not going to say, well, I'm going to try to love God with all my heart.
I know I'm not going to do it. I don't do it. Love your neighbor as yourself?
No. You'd like to. We all want to. We all desire that. But if we're
driving home tonight, we drive up our road and we see a house
on fire, I guarantee you we won't say, I hope it's mine, not my
neighbor's. We won't say that. Why? Because we don't keep the
law. We can't keep the law. The law
reminds us over and over again that we are sinful. It says shut
your mouth. Don't try to make a plea. Don't
try to come up with a bargain. Don't try to come up with some
type of evidence that proves you not guilty. The law says
shut up, you're guilty. Whatsoever it says. It says for
those who are under the law that all the world might become guilty
before God. Therefore, By the deeds of the
law there no flesh shall be justified in God's sight. For by the law
is the knowledge or the understanding of what sin really is. The righteousness
of God is the subject, however, of the law and the prophets according
to verse 21. And when he's talking about the
law here, he's not talking about the Ten Commandments or the ceremonial
law, he's talking about the book. the Bible, the Word of God. But
now the righteousness of God without the Law is manifested
being witnessed by the Law and the Prophets. What is the subject
of this Bible? It's Christ. That's what the
subject of this Bible is. That's who the Law and the Prophets
gave witness to. That's the hidden mystery Paul
speaks of in 1 Corinthians, witnessed by the Law and the Prophets.
Look back at John chapter 1. John chapter 1. Look down at verse 45. Our Lord finds Philip in verse 33 and
says to him, Follow me. And Philip does. And Philip was
in Bethsaida, the city of Andrew and Peter. That is in verse 44. Philip findeth Nathanael, in
verse 45, and saith unto him, We have found him of whom Moses
in the law and prophets did write, Jesus of Nazareth, the son of
Joseph. Now, how did he know that that
was Jesus Christ? Well, by revelation. We know
that for sure. Where did he get that revelation?
From the Gospel of Moses, the Law and the Prophets. Well, they
all gave witness of the Lord Jesus Christ. That's how he knew. That's how he knew. And that's how any man truly
knows Jesus Christ, by this book and not any other way. You're
not going to see him You might see a water stain on the side
of a water tank and say it's Jesus. If you want to, you ain't
seen Christ. I ain't seen Christ. Ain't nobody
seen Christ in 2,000 years. I seen Him in a vision. You ate
too late at night, spicy food, something like that. I'm just telling you how it is.
Or either Satan is dealing with you. He won't give you a sweet
vision. How do we see Christ? Nathanael Phillips said, Moses
wrote about Him in the Law and the Prophets and I found Him.
He knew as Moses described Him in the Law and the Prophets.
He knew that the robe only fit one person and that was the Lord
Jesus Christ. We found Him. Look over at Luke chapter 9.
On the Mount of Transfiguration when our Lord when our Lord was
transfigured and His face shone brighter than the noonday sun
and His robes were glistering white, whiter than any fuller
can make them. Two people came back across the space-time continuum
and landed upon earth. They had been dead, as far as
men knew, for hundreds and hundreds of years. For centuries these
men had been gone. And yet they showed up. They
showed up in Luke chapter 9. In verse 30, ìAnd the disciples
saw them, and behold, they talked with two men,î theyíre talking
with two men, Christ is talking with two men, ìwhich were Moses
and Elias,î or Elijah. ìHe saw, Peter, James, and John
saw Moses and Elijah.î Who are they? Moses is the law, Elijah
is the prophets. And they appeared in glory, that
is, in the glory of Jesus Christ, and spake of what? His decease,
which He should accomplish at Jerusalem. They were talking
about His death on Calvary and what it would accomplish. Why?
Because that's always been what they talked about. That's the
subject of heaven. It will be our subject when we
get there, isn't that right? Won't our song be worthy as the
Lamb that was slain, that has redeemed us by His blood out
of every kindred, nation, tongue, and people, and made us kings
and priests unto our God? That will be the song of heaven,
worthy as the Lamb. Look at Acts chapter 10 in the
early church. Simon Peter is preaching. In Acts chapter 10, in verse 43, Peter says, "...to Him," that
is to Christ, "...gave all the prophets witness, that through
His name, whosoever believeth Him shall receive the remission
of sins." So back in our text, we see that the righteousness
of God The righteousness of God is Christ. He's the subject of
the Law and the Prophets. Then if we go back to our text
in Romans chapter 1, excuse me, Romans chapter 3 and
verse 22, we find this, that the righteousness is further
explained, even the righteousness of God, which is by faith of
Jesus Christ unto all and upon all them that believe. For there
is no difference between the Jew and the Greek, no difference.
All have sinned and come short of the glory of God. But that
righteousness of God is by faith of Christ, not faith in Christ.
And this term we found in Galatians a whole lot. Paul used this,
this faith of Christ is what Christ did. It's His faithful
execution of His office as Savior and Prophet and Priest and King
and Mediator of the new covenant. So the righteousness of God is
salvation by Christ without any effort of humanity concerning
the law. Even the righteousness of God
which is by faith unto all them that believe, that believe. The righteousness of God is Christ.
He's our righteousness. Am I a righteous man by nature? No. In myself? Absolutely not. I would shudder to think that
my dear wife, whom I've lived with 37 years, would know half
of the garbage that goes through my head. I would never want her
to know that, and I'll try to keep it from her as long as I
live. And I don't want to know what's going through your head,
and you don't want me to know what's going through your head.
Am I a righteous man? Before God, I'm righteous. Because
Jesus Christ is the righteousness of God, revealed in the Gospel. And God
gave me faith to believe it. He hath made Him to be unto us
wisdom, righteousness, sanctification, and redemption. The last time it's used is found
in chapter 10 of Romans, verses 3 and 4. Paul here describing those who
would not have anything to do with the righteousness of God. He says in verse 2 of chapter
10, For I bear them witness, or bear them record, that they
have a zeal of God. They are very religious, but
they don't know anything. They are very religious. We have
a world like that today. People talk about God all the
time. Not in such good terms, they diminish him most of the
time. And the way they talk about him is so familiar that they
have no sense of worship and love toward him and reverence
toward his holy name. They have a zeal of God, but
it's not according to knowledge. Well, how are they ignorant?
What is their lack of knowledge? For they being ignorant of God's
righteousness, and going about to establish their own righteousness,
had not submitted themselves to the righteousness of God. There you go. The righteousness
of God. For Christ is the end of the
law for righteousness. This is a very simple statement,
really. Those who seek to be accepted by God, those who seek
to produce or build up what they think is God's righteousness,
are unbelievers. Believers don't do that, because
Christ is the end, or the fulfillment, or the abolishing, or the establishing
of the law for righteousness to everyone that believes. They've
not submitted to the righteousness of God. What does that mean?
That you actually believe, somehow, someway, in some small, even
if it's minuscule, even if it's a fingernail on a little finger.
You believe in some small way that Jesus Christ is not all
of your salvation. Surely there's something I have
to do. Something I'm doing. Surely something
I do is acceptable. Surely to my character and conduct
count for something. Counts for something in your
social activities in this world. Counts for something in your
dealings with humanity and dealings with the people in this church.
But it counts nothing before God. Because you see, if you are saved,
you are saved by the righteousness of God revealed in the gospel
from faith to faith. For I am not ashamed of the gospel
of Christ, for it is the power of God unto salvation to every
one that believeth, to the Jew first, and also to the Greek.
For therein is the righteousness of God revealed from faith to
faith, as it is written, The just shall live. by faith. That's what the righteousness
of God means. So now you know when we get to it in our studies,
you'll understand we're talking about Christ as He's revealed
in the Gospel. Father, bless us to understand
and pray in Christ's name. Amen. Good night and God bless
you.