The Deity of Christ - Indirect Testimony

We've been looking at the proofs of the deity of Christ and we're going to wrap that up tonight. The reason I did not want to jump into another topic, we're at a good stopping point, transition point in our study of what the Bible teaches about Christ. But we've been looking at a number of different proofs. In fact, this is study number 11 just on the deity of Christ. And the reason why we've taken so much time is to present what I believe is a mountain of evidence so that we can refute the false teachers. And that's exactly what the Bible says we're supposed to do. In fact, excuse me, one of the qualifications for a pastor teacher in 1 Timothy 3 is to be able to refute false teachers. And so we're looking at one of the greatest attacks on the Christian faith and that is the attack on the deity of Christ. In order to combat that great attack, we're looking at the great amount of evidence in the New Testament for the deity of Christ. And we've looked at a number of things. Let me just review it with you very quickly. We looked at the names of Christ which prove his deity. He is called God. He is called the Son of God. He is called the Lord. He is called the Lord of glory. He is called the Holy One. He is called the First and the Last. He is called the Alpha and the Omega. So we've looked at his names. We've looked at his attributes which show that he is God. He shares all of the attributes of God and we looked at 15 of those. I won't take the time to mention those. But all the attributes of God, including the ones that are not shared by people, by mere humans. And so that is a strong proof for the deity of Christ. Then we looked at his works. And the works that Christ does prove his deity as well. He created all things. He preserves all things. He directs the stream of history. He forgives sin. He gives eternal life. He builds and maintains his church. He receives and answers prayer. He will eventually be the one who raises the dead. And he will be the final judge of all people. So all of those works also indicate that he is God. Then we looked at his claims. The claims of Christ also add proof to the fact that he is God. He claims to have all authority, authority even over the law of Moses. He claims to be equal with the Father. He claims to be the object of faith. He claims the highest devotion. Basically he says, if you love anyone more than me, you're not worthy of being my disciple. And then he claims to meet man's deepest spiritual needs over and over again. He does that in the Gospels. And then the last line of evidence was the worship of Christ. And we saw last time that the Bible makes it very clear that only God is to be worshiped. Angels refuse worship. Apostles refuse worship. And if men receive worship, at least one instance in the Bible, where a man is judged with death for receiving worship. So it's clear in the Bible only God is to be worshiped, but it is equally clear that Christ accepts, he receives, and even expects to be worshiped. And so put those two together in the inevitable conclusion is that Christ must be God. So we've seen a number of different direct evidences that Jesus is God. Tonight we're going to kind of wrap up this portion of our study on what the Bible teaches about Christ by looking at more indirect proofs of the deity of Christ, indirect testimony to the deity of Christ. And as you would expect what we're talking about here is not necessarily statements or narratives, stories in the New Testament, which directly prove the deity of Christ. But which indirectly prove the deity of Christ. In other words, in order to understand what's being said or what's being done, you have to assume that Jesus is God. Or there is kind of a side door or even back door way of showing that he is God. It's not the main thrust of the story. It's not necessarily the main thrust of the passage, but it is clear in the way that that things are said that Christ is God. So we're going to look at several of those passages tonight, six of them in all and maybe a few ones that tie in as well. So let's begin in Luke's Gospel. Tonight we'll make our way through the New Testament to look at several of these indirect testimonies to the deity of Christ. Luke chapter 7, that great story of Jesus being invited to have dinner with a Pharisee, verse 36. He went to the Pharisees house, reclined at the table. Verse 37 says, a woman in that town who lived a sinful life learned that Jesus was eating at the Pharisees house. So she came there with an alabaster jar of perfume as she stood behind him at his feet, weeping. And that was the picture we had on the screen to introduce our study tonight. She began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them. Now the story goes on that when the Pharisees who were there saw this, they said, you know, if he really was a prophet, he would know what kind of woman this is. He wouldn't accept this kind of adoration from her. He would know that that she's a center. Although this was not really my point tonight, the next thing that happens is also an indirect testimony to the deity of Christ in verse 40. Jesus answered him, Simon, I have something to tell you. And what Jesus does basically is to tell a story that indicates he knew what was going on in their hearts. He knew what they were thinking in their minds. That is an indirect testimony to the deity of Christ. So he talks about two people that owe money. One owes a little one owes a lot. And they're both forgiven their debt. And he asks him which of them will love him more. The one who forgave them the debt for 43 Simon answered. I suppose the one who had the bigger debt forgiven, you have judged correctly. Jesus said and then he makes his point, verse 44, then he turned toward the woman and said to Simon, do you see this woman? I came into your house. You did not give me any water from my feet, but she wet my feet with her tears and wipe them with her hair. You did not give me a kiss, which was just a warm, polite way of greeting people in that day. You did not give me a kiss, but this woman from the time I entered has not stopped kissing my feet. You did not put oil on my head, but she is poured perfume on my feet. Now what Jesus is saying, Simon failed to do were the basic common curses of the day. The way you would greet an honored guest or really just with common courtesy, any guest in your home. And Simon hasn't done even those things. And Jesus says this woman has gone beyond those common curses to show evidence of genuine devotion and worship and adoration. And so verse 47, therefore I tell you her many sins have been forgiven as her great love has shown, but whoever has been forgiven little loves little. Then Jesus said to her, your sins are forgiven. Now look at verse 49. The other guests begin to say among themselves, who is this? Who even forgives sins? So the assumption is Luke doesn't come right out and say it, but the assumption in this story is Luke assumes that we understand only God can forgive sin. Because of the question that's asked, who is this? Who even forgives sins? And the underlying assumption is only God can do that. Who does he think he is? Telling people that their sins are forgiven. And so the kind of indirect testimony of both those sitting there and of Luke recording it is that Jesus must be God if he can claim to forgive sins. Any question or comment about this story and this passage and how it kind of indirectly shows the deity of Christ? Steve? Right. I mean it really is. I mean it's obvious. Yes. I'm not saying it's the same thing. To me it is to do that. I mean to think like what we do is very directly coming out and you know it's not what you're trying to hide in it. It's that how you can't hold out of it. It's a difficult word. Well that's basically what I mean by indirect. It's not clearly stated, but it's there. It's unmistakable. It's not directly stated, but that's the only conclusion you can come to from the way the story goes. And that's what I mean by indirect. It's powerful. It's clear, but it's not directly stated. So it's indirect. And that's what I mean. It's not that it's it's not that it's vague. It's very clear, but it's not directly stated. It's just it's just assumed in the story. And so that is a very powerful way of proclaiming his deity because it's almost as though Luke doesn't have to say it. You read the story and you get it. It's indirect. It's not stated, but it's powerful. It's very clear. Yes. Right. Right. Yeah. Yeah. The other guests began to say, who is this that forgives sins? Now, I'm not sure Simon got it or would admit. But there's a very similar story. And we've looked at this story before, a very similar story that is more direct and actually proves or shows directly that that he is God. And that is a very similar story in Mark chapter two where Jesus remember the man that's brought to Jesus in the house where it's crowded. Jesus is teaching the man's paralyzed. He's brought by some friends. They climb up on the flat roof, remove some tiles and drop him down into the room where Jesus is. You remember that story? And Jesus when he saw their faith said to the paralyzed man. This is I'm reading in Mark 2 now verse 5. When Jesus saw their faith, he said to the paralyzed man, son, your sins are forgiven. Now some teachers of the law were sitting there thinking to themselves, why does this fellow talk like that? Okay. If it if they'd stopped there, that would have been an indirect statement, but they go on to directly say it. He's blaspheming who can forgive sins, but God alone. So they make it very clear only God can forgive sins. And if he says he's forgiving sins, then he's a blasphemer. And so Jesus remember proves to them that he has the authority to forgive sins by showing that he also has the authority to heal the man. And you know, it's easy to say your sins are forgiven. I could come up to you and say your sins are forgiven. Who knows whether or not they're forgiven? You can't see that, but you can certainly see if a man who has been paralyzed takes up his bed and walks out. You can see that. And so Jesus uses the miracle in the physical realm, the visible realm to prove that he has power and authority in the spiritual realm too. And there the testimony is more direct because it is stated. He's a blasphemer. He's claiming to forgive sins only God can forgive sins. And that's a very direct statement about it. But in Luke's gospel, different story, different setting, it's more indirect, but it's still just as powerful. It is assumed in the story. Luke assumes that we know that. Okay. So that kind of thing happens over and over and over in the scriptures where you know, there's not a verse that says, look, look, Jesus is God, but the very fabric of the story proves it. That's our point. Let's look at the next one in John chapter 12, John chapter 12 and verses 37 to 41. Even after Jesus had performed so many signs in their presence, they still would not believe in him. This was to fulfill the word of Isaiah the prophet, Lord who has believed our message and to whom has the arm of the Lord been revealed. He's quoting there from Isaiah 53 verse 39. For this reason, they could not believe because as Isaiah says elsewhere, he has blinded their eyes and hardened their hearts. So they can neither see with their eyes nor understand with their hearts nor turn. And I would heal them. He's quoting from another passage in Isaiah, Isaiah chapter 6. Now that statement in verse 40, which is a quote from Isaiah 6, that statement is made after Isaiah sees what? Remember? It's where Isaiah is commissioned. The Lord says, soon shall I send who will go for us? Isaiah says, hear my sin. What did Isaiah see that prompted that vision and that, or that statement? He saw the Lord, didn't he? He saw the Lord back in Isaiah 6. I saw the Lord high and exalted seated on a throne. Holy, holy, holy is the Lord, almighty Jehovah, almighty God. The whole earth is full of His glory. And Isaiah cries out, woe to me. I am undone. I'm ruined. I'm a man of unclean lips. I'll leave them among people. People of unclean lips. My eyes have seen the King, the Lord, all letters capitalized. Jehovah, God of Israel, covenant God who's made a covenant with Israel, the Lord, almighty. It's very clear. He has seen Jehovah. Back in John 12, what does John say? Verse 41, Isaiah said this. The verse he's just quoted in verse 40 from Isaiah 6. Isaiah said this because he saw Jesus glory and spoke about Him. Now, again, you wouldn't be able to tell just if you were reading this passage alone, that this passage does not state that Jesus is God. But if you know the quote, and if you know where the quote's taken from, and if you know what Isaiah saw in Isaiah 6, for John then to say he saw Jesus glory and spoke about Him, he's basically saying Jesus is the same as Jehovah. Jesus is God. He is the Lord, almighty. And so it's an indirect, again, indirect statement of Christ's deity because John doesn't say Jesus is God, but the quote, putting it all together proves that he is God. Okay? Any comments about that passage and its Old Testament reference? All right. John 14, 28, here's an interesting one. And this really is a back door way. This will probably be less obvious than the others. John 14, 28, Jesus is speaking in the upper room to the disciples. He's talking about leaving them and going back to heaven, sending the Holy Spirit to be their comforter. He's talked about sending the advocate in verse 26 and then in verse 28, he says, you heard me say, I am going away and I am coming back to you. If you loved me, you would be glad that I am going to the Father for the Father is greater than I. The Father is greater than I. This has been a troubling verse to many people. In fact, this was a verse that was used early in church history by a teacher from Alexandria called Areas. An Areas taught basically based on this verse that Jesus was not equal with God the Father, that He was not fully God, that He was not eternally the Son of God. And He was condemned in the Council of Nicaea, a Council of Church leaders that dealt with church heresy and so forth in 325 AD. But that heresy has continued to pop up all through church history and it's got several proponents today. All you have to do is read a book on the cults and you'll find many of them using this verse. Jehovah's Witnesses use this verse as part of their proof that in their mind Jesus is not the same as God. He's not equal to God. Mormons use this same verse and they have kind of a convoluted doctrine of Christ that mostly has to do with the fact that He's not virgin born, that He was the Son of Adam and Mary. And so it's kind of a weird, weird view. Anyway, they do not believe that Jesus was fully the Son of God, fully God. There is actually a penicostal movement that takes this verse to mean the same thing. It's called oneness penicostalism and they do not believe that Jesus is God. Unitarians, very popular in the Northeast also are of the same conviction. So there are a lot of people who take this verse and say, oh yeah, look, Jesus is not equal to God. He said it. He said the father is greater than I. Okay. How then does this passage show that Jesus really is God? How do you think it would show that? It doesn't seem like it would at all, does it? Here's the way it indirectly proves the deity of Christ or at least demonstrates the deity of Christ. It would be blasphemous and ridiculous for anyone to try to convince other people that the father is greater in any sense. The very fact that Jesus makes somewhat of a distinction and we'll talk about what the distinction is in just a moment. But the very fact that He makes that point to His disciples, I mean that would be a no-brainer for any of us to say, why would I have to prove that God is greater than me? Why would I have to make that point to anybody? If I feel like I've got to make that point, then that shows that I assume you think I'm equal to God. If I've got to make that point to you. So really, it's the height of arrogance, the height of pride to try to make this point to anybody unless there is a reason for it. You see, so Jesus making this point that there is a distinction between Him and the father is basically the only way He can say that is if He really is God. You see the reasoning there? Now, let me explain what Jesus meant when He said the Father is greater than I. There are lots of other passages where Jesus makes the point that He's equal to God in this same gospel, chapter 10, verse 30. I and the Father are one and other ways in John 5 and many other ways where He says, I'm doing the same work as the Father. He is my Father making Himself equal with God. The Jews understood that He taught that. But in the Godhead, there was a functional distinction between the persons and in Jesus' humanity, He willingly submitted Himself to the Father and the Father's plan for salvation. So what He's talking about here is that functional submission is what we call it, what theologians call it. It is a functional submission. It does not mean that He's not equal to God. It means that for the purpose of becoming man and carrying out the plan of redemption, He willingly submitted Himself to the Father's authority and in that sense the Father was greater than Him. So in another way, that example is used of the submission of a wife to her husband in 1 Corinthians chapter 11. Remember that? Where Paul says, God is the head of Christ. Christ is the head of the man. The man is the head of the woman. Remember that? So what He's talking about is the same thing Jesus is talking about here. Christ is over God. He is the head of God in the sense that He for the plan of redemption Christ willingly took a submissive part in the plan of redemption and submitted Himself to the will of the Father in His humanity. And so in that sense, Christ is the head of man and man is the head of the woman. Doesn't mean that men and women are not equal. Doesn't mean that that man are more important than women. It simply means that in order for the home to function properly, there needs to be a functional submission and a functional leadership role. Same as there is in the Trinity. So when Jesus says, the Father is greater than I, He's not saying, I'm not God. He's made that point many, many other times. In fact, for Him to have to convince His disciples that there is a functional distinction is kind of a backdoor way of saying, I know that you assume I'm God. I want you to know there's also a functional distinction between us that I've willingly submitted myself to the Father, but that's the kind of greater or lesser that's being talked about here. Same as in a husband, wife relationship. Okay. Comments, questions about John 1428. Yes. Yeah, they should be glad because really that that does show that redemption is complete. The plan of salvation is finished. And also, excuse me, my inter 14 year old going out. Also because the Holy Spirit is sent as a part of that whole package of redemption being completed. The Holy Spirit is sent and the Holy Spirit is going to abide with them forever. He says, I'm leaving, but the Holy Spirit is going to come and He's not going to leave. He's going to stay. And so be joyful because you're going to get really a better deal in a sense. Yeah. So that's his point. Okay. Any other comment or question here? All right. Let's look at the next one, John chapter 19 verse 37. The death of Christ at the end of the death of Christ, some of the things that happened after he had died verse 36 says these things happen so that the scripture would be fulfilled. Not one of his bones will be broken. And as another scripture says they will look on the one they have pierced. Now again, this is a kind of a side door back door way of proving the deity of Christ, but only if you know where the quote comes from. Again, John is not clearly saying Christ is God, but if you know where the quote comes from and you go back and read it in its context, whoa, it's a powerful statement as to who Christ is. He is quoting from Zachariah chapter 12. Hold your place here and go back to Zachariah 12. The next to the last book in the Old Testament right toward the end of that book. Zachariah 12 and verse 10. And I will pour it on the house of David and the inhabitants of Jerusalem, a spirit of grace and supplication. They will look on me the one they have pierced and they will mourn for him as one mourns for an only child and grieve bitterly for him as one grieves for a first born son. Talking about the second coming of Christ here and the fact that when Jesus returns at his second coming, the nation of Israel will recognize him and will turn to him as their savior. They will mourn for him. They will look on the one they have pierced, the one they put to death. But go back to see who is speaking. Verse 1. The prophecy for Zachariah 12 verse 1. The word of the Lord concerning Israel. The Lord. Notice again all capital letters speaking of Jehovah, the God of Israel. The Lord who stretches out the heavens who lays the foundation of the earth and who forms the human spirit within a person declares. I am going to make Jerusalem a cup that sends all the surrounding peoples reeling and he goes right on through using first person terminology. Jehovah God speaking, I will do this. I will do that. Verse 4. On that day, I will strike every horse declares the Lord. Verse 6. On that day, I will make the clans of Judah like a fire pot. Verse 7. The Lord will save the dwellings of Judah first. Verse 8. On that day, the Lord Jehovah will shield those who live in Jerusalem. Verse 9. On that day, I will send out to destroy all nations. And verse 10. I will pour out on the house of David's spirit of supplication. They will look on me. Who they pierced? Who? Jehovah. Jehovah is the one speaking through the whole context. And so the one that the prophecy about which clearly is Jesus, he is the one pierced on the cross, but he is Jehovah. He is not the same person as God the Father, but he has the same nature. He can go by the same title because he is God. Just like God the Father is, Jesus is God. And so although in John 19, John is not clearly saying Jesus is God, the quote he uses comes from a passage where God is speaking, God the Father, Jehovah is speaking. And so once again, an indirect testimony to the deity of Christ. Okay. That clear questions on that one. All right. We got a couple of others. Galatians chapter 1. Galatians chapter 1 and verse 1, the very first verse of the book. Paul and Apostle, notice how he says this, this, sent not from men nor by a man, but by Jesus Christ and God the Father who raised him from the dead. Now this is kind of teetering on the brink between direct and indirect. How does this show the deity of Christ? Okay. All right. That's one way to see it here that Jesus Christ and God the Father are linked together in sending Paul, but there's also another way to see the deity of Christ here. Come on. It's pretty obvious. Not by man. Yeah. Yeah. Steve, we're going to say the same thing. There's a contrast here. Paul wants to make sure that as an apostle, it is clear that he was not made an apostle or sent out, which is really what the word apostle means. That one, he was sent not from men nor by a man. In other words, not by a mere man, but I was sent by Jesus Christ, which obviously is the same as saying Jesus Christ is not a mere man. He's more than man. He is man, but he's more than that. He is God. And so kind of in a backdoor way, indirect way, this is a statement of the deity of Christ. He is not a mere man. He's more than that. Okay. One other passage. First Timothy chapter one and verse 13, we looked at this several Sunday nights ago. So some of you will remember this. Paul's giving his own personal testimony. And he says in verse 12, I think Christ Jesus our Lord, who has given me strength that he considered me trustworthy, appointing me to his service, even though I was once a blasphemer and persecutor and a violent man. I was shown mercy because I acted in ignorance and unbelief. He says, I was a blasphemer. Now, what is a blasphemer? What does a blasphemer do? What is blasphemy? Anti-Holy Spirit. There is a blasphemy against the Holy Spirit. Matthew 12, where Jesus tells the Pharisees they have blasphemed the Holy Spirit. Yeah. Calling yourself God. And maybe even further than that. Speaking ill of God, saying bad things about God. A blasphemer speaks evil about God. Speak wrongly about God. Speak badly against God or about God. That's at least a part of what blasphemy is about. And really when the Jews accuse Jesus of being a blasphemer, they're basically saying you're lowering God to your level by thinking you're God. So you're really saying bad things about God. You're blaspheming him. And Paul says, I was a blasphemer. I said terrible things about God. Wait a second. He didn't say terrible things about God. The father did he. Paul was a Jew. He would never have said terrible things about Jehovah. He was a faithful Jew. He tells us in Philippians 3, his own testimony, that he was a zealous Jew. A Pharisee, a keeper of the law. He was head and shoulders above everybody else in his zeal for the Jews law. So he would never say evil about God. He would never say evil about Jehovah. He's a good zealous, self-righteous Jew. He knows better than that. Who did he speak evil of? Obviously Jesus wasn't it. And that is so clear in the book of Acts in chapter 8, just to remind you, read some of the passages. Chapter 8, where at the end of chapter 7, Stephen is killed by the Jews and verse 1 of chapter 8 begins this way and Saul approved of them killing him. On that day, a great persecution broke out against the church in Jerusalem and all except the apostles were scattered throughout Judea and Samaria. God be men buried Stephen and mourned deeply for him. But Saul began to destroy the church. Going from house to house, he dragged off both men and women and put them in prison. So his anger was against the church. The church was all about Christ. It was founded by Christ. It worshiped Christ. He did not believe in Christ. He saw Christ as a threat to the purity of the Jewish religion. And so he hated Christ. Chapter 9, even clearer when Saul, as he was known then, was converted on the road to Damascus. The story goes this way. He fell to the ground. There was a light from heaven that's shown in verse 3. He fell to the ground and heard a voice saying to him, Saul, Saul, why do you persecute me? Who are you, Lord, Saul asked? Who is it that's speaking to me that says, I'm persecuting you. I'm hurting you, speaking badly against you and trying to harm you. The answer is I am Jesus whom you are persecuting you replied. Now get up and go into the city. You'll be told what you must do. And then in verses 15 to 17, when Ananias comes, the Lord said to Ananias, go, this man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel. I will show him how much he must suffer for my name. Then Ananias went to the house and entered it, placing his hands on Saul. He said, brother, Saul, the Lord Jesus who appeared to you on the road as you were coming here has sent me so that you may see again and be filled with the Holy Spirit. So who is it that Paul was speaking evil about, persecuting it was Jesus, clearly Jesus. And Ananias identifies that Jesus identifies himself as the one that Paul was persecuting. So when Paul says, I was a blasphemer, he's not talking about speaking evil or attacking God the Father. Jehovah, he's talking about, I attacked Christ. I spoke evil of Christ. I hated Christ. So if blasphemy is speaking evil of God, which it is, and Paul spoke evil of Christ, that the logical conclusion is Christ is God. And so by Paul calling himself a blasphemer, he proves the deity of Christ. It's kind of a back door way of doing it. It's an indirect way of doing it, but it is powerful nonetheless. Paul knew what blasphemy was. He was a faithful God fearing Jew. And to say he was a blasphemer, knowing that he blasphemed Jesus is the same thing as saying Jesus is God. Okay, so here's the point. Christ's deity is not based on just a few scattered references. As we have seen, there are many, many, many ways to prove the deity of Christ from the Gospels and from the entire New Testament. And even these indirect statements basically show that the deity of Christ is a part of fabric of the whole New Testament understanding that it is assumed, it is woven into the stories, it is woven into the text of Scripture. It's there, even when it doesn't have to be said directly, it's still there. And so it is part of the fabric of the New Testament. It is found you cannot separate it out. It is part of the fabric of the New Testament. And to deny the deity of Christ is basically to throw away your whole Bible. That's the point. It is that powerful and that pervasive in the New Testament. And that's why we've taken 11 studies to talk about the deity of Christ. It is the number one doctrine that is attacked by Satan. And so it's wise for us to go to great lengths to show you the truth. Great lengths to show how much the Bible shows this, how much the Bible proves this. It's kind of been an in-your-face approach to show us how powerful the testimony is. I don't think God wanted us to miss it. All right, any questions or comments about these indirect testimonies to the deity of Christ? Well, basically they interpret everything else by that one verse. And they say that's the overriding concern that Jesus makes it clear. He's that God is greater than him. He must have meant something else when he said, I and God are one. He must have meant something else. He certainly didn't mean they were equal because he clearly said they weren't equal. That's the way they dance around that kind of thing. Well, okay, we have to understand, first of all, people who are unsaid do not have the spectacles of faith. They don't understand scripture anyway. And so the things of the spirit of foolishness to them. So the devil is going to blind their mind to what is so obvious to us. The testimony to us is so powerful, but an unbeliever, which folks who deny the deity of Christ are clearly unbelievers. Bible clearly teaches that. They don't see it. They don't see it. And what seems so clear to us is just all twisted to them. And I think that's the bottom line. It seems so clear to us, just like so many other moral issues seem so clear to us. How can anyone actually believe that abortion is right? And that just seems so clear to us. It's the taking of a human life. But for people who are blinded, they swallow the life. Satan. And I think that's really the bottom line. But they will use arguments to get around other verses. Okay. All right. Let's pray. Father, we are grateful for your word and the abundant testimony is to who our Savior really is. Thank you for his person that he is both God and man. And now Lord, as we begin to look at the fact that he is also man and turn a corner in our study to look at his incarnation and his humanity, we pray that we will keep that imbalance with the fact that he is clearly fully God. Thank you for the marvelous testimony of your word. And may we always hold true to the clarity of your word. We ask in Jesus' name, amen.