And ladies and gentlemen, welcome this evening. Good to see you. Our online people have joined us. They were waiting patiently at home thinking, are you all ever going to finish eating so we can have Bible study? We finished eating now, and we're ready for Bible study. And we've had a good time eating it's now for Bible study. But before we do, let's see, Sunday. We got a regular schedule on Sunday. I have not decided my sermon yet. This is July 2. But we're going to unlearn something. I'll figure out what we're going to unlearn on Sunday. In our 945 hours, we are going to be talking about modern Jerusalem. So there'll be some interesting things there. We'll include the Western Wall on that little virtual and biblical tour, 945. And then we'll unlearn something at 1045. And then we'll go to the Walker's house at 430 and have hamburgers and hot dogs and all that kind of stuff. Next Wednesday, by the way, is a regular schedule. As a matter of fact, next week we're starting Dinner Around the World. Dinner around the world and all summer long. Well, July, August, September. This is Taos. We have to push our summer a month to get there. So July, August, September, we are doing dinner around the world. So we'll have Chinese night and Indian night and Mexican night and Italian night and French night, all that kind of stuff. So it'll be fun. That starts next week. But it is Independence Week, and we couldn't do like Russian food or English food, heaven forbid. For those of you who are Englishmen, we started our dinners around the world with Southern American food. We got really creative. We're having fried chicken next week. That'll start the dinner around the world. We're starting kind of close to home and then we'll get more exotic as we go. We got Greek food on there. We'll have some fun through the summer on all of that and go through September on that. But anyway, now we come after a word of prayer to mark chapter one. And look at there. I got it all just on two pages right there. Even had a little extra space at the bottom for you to have notes. That means that I had a little extra space on the bottom for you to take notes. That's all that means. Will that mean I finish on time? Or finish late? Or finish early? Stay tuned. Let's have a word of prayer. Father, again, we're most grateful for our wonderful little tiny church and the fellowship that we have here and those who join us online and the fellowship we have with them at a distance. And we know that we've got many of our own going to be doing some traveling this week and others friends and family that will be traveling as well. We pray your safety on all of those that we know and care for as we come into this holiday. Weekend in the United States anyway and just pray that it's a wonderful time for family and for memories and celebrations. And as we continue to worship and serve you through vacation, Bible school coming up and all of the other activities of summer and then later our Branson Conference and our Taos Prophecy Conference and these things that will take place ask that they be rich and meaningful and honorable to you in Jesus name, amen. And we've been going through Mark. We are now up to session number six and we're going to make it through verse 34 of the first chapter out of 16 that we've got. And last week we saw Jesus casting out the man with the unclean spirit as it's called in the Gospel of Mark. We know that he was demon possessed from the other gospels. Unclean spirit means he's got a demon. And tonight we're going to see some more demons a little bit. We're going to save some of those for next week. But my premise, I guess I will say, is that Mark comes along, not unlike Matthew and Luke and John comes along to introduce Jesus as Messiah. They all have a little bit different twist perhaps in how they present Jesus as Messiah, but they want their audience to know Jesus is the Son of God, the Messiah. So Mark starts out introducing him in the very first verse. Let me introduce you to the beginning of the Gospel of Jesus Christ, the Son of God. He's son of God. He's Messiah. And John the Baptist, the heavens opened up, thou art the Son of God. Last week we had the demon who says, I know who you are, you Son of God. And so there's these testimonies. Now if you are presenting someone as the Son of God, they've got to have some proof, right, that you're the Son of God. Or to put this a different way, if you're presenting someone as Messiah, they need to have messianic credentials. Well, this was kind of handy and kind of good because messianic credentials involved fulfillment of prophecy and so the Messiah has to come and fulfill prophecy. There are some today who question the messianic credentials of Jesus Christ and typically what they will do is say, well, Jesus just studied those prophecies and then did the things that was necessary to make it look like he was that person, like rising again on the third day, things like that. Obviously they would say he didn't rise again on the third day. In fact, he didn't even die. He just made it look like he was dead. And on the third day he would rise again. That would be my wife wouldn't say this about Jesus, but she's suspicious about everybody else famous who dies. And it's always, are they really dead? Are they really dead? Are they really dead? Well, this is what suspicious people do. They ask these kind of questions. So, okay, he formulated everything. Well what Mark is going to do is give us so many convincing proofs that by the time you're done you say, this guy's the Messiah. His resume says Messiah all over it. And so here he is and he's giving us for us as readers, he's giving us the journey of his own people, receiving Him as Messiah and rejecting him as Messiah. We're going to have both of that in the Gospel of Mark. And here we're going to start with receiving Him. So he came at first, you remember, and cast out the demon Messiah. One of the credentials of Messiah is you have to have control over spiritual forces. Right out of the bag he showed control over spiritual forces as he took out that demon. They were all amazed in so much as they questioned among themselves saying, what new doctrine is this? For with authority commandeth even the unclean clean spirits and they do obey him. The word right there, authority. That's the second time it's come up already. This is in the 27th verse. We're going to begin in the 29th verse. But he wants us to see authority. Authority displayed quickly, distinctly, powerfully, unquestionably. Jesus just comes in and does it and takes care of it. That's the authority that he is dealing with. And so then the commentary came about in verse 28. Immediately his fame spread abroad throughout all the region roundabout Galilee. Okay, here's a man who has authority over demons. Now we come into verse 29 and forthwith. When they were come out of the synagogue, they entered into the house of Simon and Andrew with James and John. You know what's going to happen, don't you? That Peter's mother in law soon is going to be healed. And so he moves from authority over spiritual forces to authority in one area of physical forces. He's going to show us a lot more areas of physical force. But here is the physical reality of sickness that we're about to be introduced to. And Mark is going to say, hey, here's a guy that can go from authority to authority, from demons to sickness. You name it, he can handle it, he can come at it. Have you ever been in the presence of a true professional and like immediately you can tell this guy knows what he's doing or this lady knows what he's doing. I remember the first time I went to an NBA basketball game, I was probably already old. I was certainly a grown man, had kids and all that and somebody had tickets and said, hey, you want to go to the ball game with me? And so we went to down in Houston, we went to the ball game and I was just amazed how they made it look like a ballet. I mean everything was so smooth and just meticulous in everything that they did. It wasn't like McCurdy High School. And you immediately, just looking at that, said these guys are professionals, they can do it a lot different than anybody else can do it. I think what Jesus, he was so much in authority, so skilled in what he did that boom, they could just immediately tell Messiah right there that this is Messiah, no doubt about it. And I know that our mind is, but I want us to unlearn it. Even though this is not the unlearned series, I know that our mind is. Everybody was real skeptical about Jesus, whether or not he was the son of God and he was the Messiah. I think what Matthew, Mark and Luke present John comes a different angle. But what Matthew, Mark and Luke are going to present is right out of the get go. They were ready to crown Jesus as King of Israel. He's the Messiah, we're ready to take him. And so put that in the back of your mind as we go with it. But they came out of the synagogue, of course we talked about that, that's where they were. So it's the same day, it's still the Sabbath day, they were in the synagogue, demon cast out. Now they come out of the synagogue and forthwith they entered. So there's the parenthetical when they were come out of the synagogue, so forthwith they entered into the house of Simon and Andrew with James and John, all three synoptic gospels, matthew, Mark and Luke mentioned this incident which I think says to me that this is a pivotal moment in Messianic ministry. They mentioned both of these going into the synagogue, casting out the demon and then going to Simon Peter's house and healing his mother in law. These are the boom boom, one two, right out of the box kind of issue that you got interestingly, the first miracle of Jesus turning the water into wine. Only the gospel of John mentions that this is the first miracle that the other three gospels give. So fourth with they entered into the house. Now here you couldn't tell it so much, but in Luke you can definitely tell it. That fourth width means it's a stone's throw. You don't have to go to the next county or walk around that Simon and Andrew happen to live boom right there out of the synagogue. A number of weeks ago in our virtual tour of Israel, we talked about Capernium and we talked about what is believed to be the site of St. Peter's house and it is forthwith from the synagogue, we know exactly where the synagogue is, we think we know where Simon Peter's house was. You can go back to that to see why we think that Simon Peter's house, but anyway, it's just literally it is forthwith Simon Peter nearly lived on the steps of the synagogue. So they come out, they go into the house of Simon and Andrew. Now I may get myself ahead a little bit. We know that Simon is married because he has a mother in law here in just a moment. We don't know anything about his wife. We really don't know anything about his mother in law. But this is the home of Simon and Andrew. They are brothers. So it looks like you'd probably have to argue strongly to argue against this, that Simon and his wife and Andrew and his wife I don't know, and the wife's mother all are living in the same house. It could just be that they gathered together there because it was the Sabbath. But it's the house of Simon and Andrew. What what does that mean? You know, I like to when I read the gospels especially, or any historical account, it's kind of fun to see. What sort of cultural tidbits can you pick up that aren't really a main part of the story. But hey, it's there. I don't think it would be surprising to find out that as in much of culture anyway, down through the ages, that people shared houses, people lived sort of together. I would guess that this is a fairly decently large house, but a lot of people live in it and they're all family that live here. So they come out and they're with James and John. Of course, James and John are brothers also looks like that James and John must live in another house or other houses, whatever it may be, of zebedee they come now we don't really know. And last week I spent a lot of time on the pronoun they but we don't really know who all went in the house. They so they were come out of the synagogue? Well, there was a lot of people in the synagogue. Did they all come in the house? I would guess from the way this is written that Jesus and Simon and Andrew and James and John went in the house. The others are out in the street. They're there, they follow Jesus because Jesus just did this amazing thing. But they're probably not inside the house just due to space and whatnot simon's house is the same one that later on there was a crowd in there and they had to open up the roof to let the guy down through. So it could be that his house became hey, come one, come all, whoever can fit, make it in. So maybe there is a lot of people in there, but certainly we have those anyway. So Simon's wife's mother lay sick of a fever. Did you know that mother in law is, I think five times in the Scripture? Three times it's this story matthew, Mark and Luke two times. It is in the account of the last days when brother shall turn against brother, daughter against mother in law happens to be there. And that's the extent of mother in laws in the Bible. That's it. That's it, Kay. That's it. So here it is. Simon's wife's mother LASIK of a fever and anon they tell him of her. Now that verse is fairly self explanatory. And so you might say, oh, good, he's not going to say anything about that. But no, I am going to say something about it. I'm going to talk about some linguistic intrigue in this particular verse. In addition to this is one of the five times you have a mother in law mentioned, but she lays sick of a fever. Well, obviously we don't know exactly what disease that is or what infection that is or whatever, but it's caused her a fever. The word fever, pyros. I forgot I put it on the outline. I think it's pyros. We get all of our pyra words out of it, and if you look it up and it's P-R-Y something, it probably not always, but it probably has something to do with heat, like even pyrex, right? You stick that in the oven, it's going to go fine. Pyromaniac or pyrotechnics, that has to do with some fire somewhere, at least some heat somewhere. Pyros, she lays sick with a fever. She was really hot. Okay, there's no better way to put that. She had a fever. But something I want to point out that is important elsewhere, not so important here other than here. We can see it very easily. If you were reading this in Greek, lay sick of a fever. The word fever right here. In fact, the whole phrase there of a fever is actually a verb in the Greek. It's not a verb here, but it's a verb in the Greek. And I guess if you were literally to translate the Greek, it says simon's fevering, mother in law. Simon's, fevering, mother in law. Now, that's not very good English. So Simon's mother in law laysick with a fever is the best way we can do it. Now, the reason I want to point out is because fever a verb, and it's a participle. Participles almost always in English, get an ing fevering, running, speaking, inspiring, educating, all those ing words is a participle. But you have to be careful on a Greek participle not to take it as the implication of something that is necessarily ongoing. What a participle often does in Greek, it can mean ongoing. But what it often is in Greek is an adjective. Participle becomes an adjective. So fevering means she was feverish. She had a fever. It describes the person. Here's the reason I bring this up. We had a sermon on it a couple of weeks ago on the three stages of salvation, if you remember that, when we were unlearning justified. Sanctified glorified, and often the theologians say, I was saved. I am being saved. I will be saved. And my point was, let's quit repeating that theological mantra because it's not really true. They take the I am being saved sanctification to be progressive sanctification. I'm not there yet, but I'm progressing. I'm working on the way. And we talk about all the dilemmas and problems with that. But it's very common. Again, if you just look up on the Internet, three stages of salvation, you'll find I was saved, I am being saved, I will be saved. And often they will point to the verb. You could go to two Corinthians, chapter two, verse 14. You can't do it in the King James, by the way, because the King James translator is New Greek, but in all the other translations. Second in fact, I'm going to go there so I can tell you what the other translations say. But we've got two core 214. There we go. Now thanks be unto God, which always causes us to triumph in Christ and maketh that's the wrong verse. Oh, it's 215. I'm sorry, you might want to change your outline to 215. For we are unto God a sweet savor of Christ, in them that are saved and them that perish them that are saved just I suspect every other modern translation of any use anyway says in them that are being saved, in them that are being saved. New King James does it, new American Standard does it ESV does it NIV does it them that are being saved, two Corinthians 2415. Now it is true that it's a participle there and that's why they translated it that way. They got it into an English participle, one participle to another participle. That sounds like the thing to do, right? Being saved. The problem is participles serve as adjectives. So King James recognized this and said them that are saved, that's what you do as a participle. Just like she had a fever, not she's being fevering. Being feverish. It describes them right there and so that's what they did with it. Them that are being saved. Now, the point being that if we get back to verse 29 here, verse 30 here she lay sick fevering. When you hear an example from the preacher who says, no, this is a participle and that means that blah blah blah blah blah, just put a little string on your finger, wear it everywhere. A string on your finger that says when the preacher talks about participles, make sure he's talking about it right because often they will use that to convince you of something that is an ongoing, not yet completed kind of thing. It's happening right then when that's not the way a Greek participle is used. They're taking English participial rules and laying them over onto Greek and that's the wrong thing. So the two linguistic odities are number one, that's a participle. Number two, they use the word anon anon. They tell him of her. And how many of you have used the word anon today? It's not a word we use, anon. Again, a lot of people would look at this and say so what we should do is update it because nobody says anon anon, they tell him of her. Honestly, I think it's much cheaper and easier just to get people a dictionary, say look it up, see what anon means. And honestly, I have never said anon. I'm going to this or that. Anon. What it means is immediately, right away, right here. I mean, if I looked at that, I'll just testify of my ignorance. First time I read it, I was like, anonymously. They told her. They sent him a note unsigned. She's sick. Love your friend. I have a friend who what's a non? It just means immediately. Actually, if you look up the word anon in the Oxford English Dictionary, which is the definitive book on English, if you look up the word anon in Oxford English Dictionary, it literally I have the Internet version. It goes on forever. These little words are the sticklers, and it talks about how it came together from Anne and on and all this kind of stuff. But basically, it means right now, immediately, quickly, they tell him of her as soon as they get in the house. Here she is, fevering, and boom. That's the first thing not take off your shoes. Make yourself comfortable. Would you like a glass of tea? No, mom. Sick is what they come out with. Anon. Now, why did King James choose to use anon there? I'll tell you what I think, because the King James was written to be read. Remember that in 1611, books were just kind of coming out. Rich. Rich people had books. That was it. Not everybody had books. You didn't have books lying around like we have all through this room. There's books. Who knows how many books are in this room that wasn't that world. Most people didn't have books. So the Bible was read publicly, and the King recognized we need something that can be read and understood. Part of verbal rhetoric is making it sound good right now. Anon is actually, believe it or not. I'll even highlight the word just to make you feel better. There you go. That is one of Mark's favorite words. He uses it over and over again. As a matter of fact, the word is used 80 times in the Bible, 40 of them in Mark half the time. You ever see this word? It's in the Gospel of Mark. And believe it or not, we've already had the word many times going up through verse 30, and we've even had it tonight, and we're not done with it. So if you've got one word that comes 40 times in 16 chapters and you say that word the same way every single time, that doesn't make much variety to the ear, right? And if you don't have variety to the ear, you lose interest, you drift, you fall asleep, you whatever. And so I think the King James says, hey, I got to use this word a little bit differently. Let me back up here forthwith anon. And immediately, all the same word, the same Greek word that is. So, as a matter of fact, I think in the very first week we talked about this word. Euthos is the word. When he came out up out of the water in the baptism session, that's when we talked about it because Jesus immediately came up out of the water. So Mark just uses this word over and over again. So Mark wants to tell us, and I'm going to analyze I didn't analyze where in Mark it is. Like, does he use it more in the beginning than he does in the end? Curious. Thought I'll check it out. What I think Mark wants to do is say this is the Messiah, and let me tell you how quickly he came out of the gate and just immediately, immediately, over and over and over. He wants you to be out of breath as you go through this. Say, this is what's happening now. Mark went through it quicker than I did. A non is not my favorite word. So here he comes. She lay fevering, lay sick with a fever. They tell him of her. And he came, took her by the hand, lifted her up, and immediately the fever left her and she ministered to them again. That's all pretty self explanatory. Mark's plain in his speech. So here she comes, he helps her up. Fever is gone, she's not fevering anymore. And this happened immediately, again, anon forthwith, right away, quickly. This is what happened. This is, by the way, characteristic of Jesus's miracles. Also, I would say characteristic of biblical miracles. There is one that we'll look at before we're done in the Gospel of Mark at the pool of Soloim, in which Jesus healed the blind man. But you remember, he opened his eyes and it was kind of fuzzy. First I see men, but they look like trees or something like that. That's the only time it was not an immediate miracle. And we'll talk about that later. But that's true. I think wherever you go in the Bible, when you had miracles, it was just there it is cut and dried. No question about it. This happened. It's a miracle. So the fever left her and she ministered unto them. Ministered, by the way, is one that we would often especially in the American setting this is not even so much true in the British setting or the European setting, but in the American setting, maybe not even so true in the Canadian setting because they have the minister of the government ministers, right? Minister of this and that. And we don't have ministers, we have secretaries. So in in the US. Anyway, minister almost in our in our common world, minister is a word that's used for church. That's that's where you minister, you know, I'm the minister, all those kind of things. It sounds a little formal for those of us free church people. But nonetheless, if you went down to the plaza down there, said the word minister, could someone minister over here? Is there a preacher around? We need a preacher that's the connotation it would give here. It's not that connotation, but I'll give you a clue. You're going to be so smart linguistically when you leave tonight. In the English language, if you have the word to or here, it's unto to. After minister, it's always the mundane, non religious kind of ministry. So ministered to them. That means she cooked supper. Well, she probably didn't cook supper because it was the Sabbath Day, so supper was cooked. She served supper. That's what she did as she ministered unto them. Interestingly. The word is if you want one more interesting thing, I didn't put this one on the outline, but the word is I forget the exact form of it, but I would use the one, you know, Diaconos. We get deacon. She deaconed them, served them, ministered to them. That's always a little bit inconvenient fact when you go to arguing that only men can be deacons. I happen to be one that says men should be deacons, not women. But but nonetheless, this is not a good argument for my case here. Just to be fair and balanced. She deaconess him, she deaked is what she did. It really is a very I hate to use the word mundane again. We're supposed to have variety in our verbosity, right? So if you're going to be verbose, at least be varietous. So she ministered unto them right away. Obviously there's a lot of jokes there like, good thing now we have a woman to come. They'd have gone hungry, couldn't have done it. So she ministered to them. Verse 32. At even that's evening, at even when the sun did set, they brought into him all that were diseased and them that were possessed of devils, okay? Diseased and demon possessed. That's the two things that have happened. He cast out a demon and he healed a woman of disease. And now everybody who's demon possessed and everybody who's diseased, they bring to him. First of all, it's kind of interesting to me that there appears to be a group of people who are demon possessed. If my theology is not really big for demon possession in this day, but even before I had this theology, I would think if you run into one demon possessed person, that's a lot more than normal. And if you gather them in a line that's amazing, where's all these demon possessed, possessed people coming from, what's up with that? So they gather and then that are diseased. That's not so much of a problem to understand. In any community of any size. There's going to be some sickness, obviously, some fever, some disease, all those kind of things. But they gathered them together. We don't know the numbers. I'll talk about that in a moment. But something that is significant when did they do it? At even when the sun did set, okay? It had nothing to do with the heat of the day. It had everything to do with the day. Of the week. Remember, it's the Sabbath, they're in the synagogue, first of all. But typically, probably the demon possessed and the six stay home. One demon possessed guy didn't because he was there in the synagogue, but these people weren't there afterward. On the Sabbath, they go out to Simon Peter's home. That's not a problem. Jesus heals and cast out demons on the demons on the Sabbath day. That's not a problem. Healing was never prohibited in the Torah and in fact, life is very valued in the Torah. So that would have been a fine thing. You're not breaking the Torah. But what we see here looks to me like this is a religiously, observant Jewish community and they are going to wait until the sun goes down. But they're also a community that loves their mother in law, loves their neighbor, loves their friend, loves their family who are diseased or demon possessed. And just as quick as the sun goes down. Now, we can run, we can pick them up, we can carry them, we can get them here and they're not even going to wait till morning. They recognize this. This is part going back to what I said earlier in the service, looks to me like it was a very quick acceptance of Jesus as either he's Messiah or he's certainly candidate number one in our eyes for Messiah. And so they go and they get again those that are demon possessed. In fact, how popular was this? All the city was gathered together at the door. They're still again at the home of Simon Peter and they are all there, all the city. Now, I don't know if that's a figure of speech, all the city, you could use it as a figure of speech or is it literally all the city? I don't really have a problem. If you want to say literally all the city is there, first of all, it's a Jewish community. And this was again, even Jewish communities today, they tend to live well. If you go to an Orthodox Jewish community in the Bronx or in Miami or in Jerusalem, wherever it is, pick you an Orthodox Jewish community. Everybody goes to the Sabbath on the synagogue. It's not what do you think? Do we want to we were there last week. Do we have to go again? In an Orthodox community, everybody is there. So this is that kind of community. Add that to not only is everybody there, but guess what happened today? Oh, Bubba. Demon possessed. Bubba, he's healed. Now. We saw Jesus cast out that demon and Simon Peter's mother, remember, she was fevering. She's not fevered anymore. She's serving tables and word spreads. And so they go, all the sick people that couldn't go, all the demon possessed people that couldn't go, wouldn't go, whatever, they go get them and say, come on, there's a special going on in town tonight. We are getting there. They're not going to miss it. So I wouldn't be surprised if literally all the city was gathered together. But I don't think it destroys the argument if you take that as a figure of a speech either, and that there happens to be a mother with young children who stayed home because it was bedtime, whatever, it could happen either way. But certainly it tells of the quick fame of Jesus as they come and gather at the door. Now, remember that if you go and when you go to Capernium with us, it's not really a big place, it's actually, I don't know, I would guess just from looking at the ruins that 200 people live there. Maybe I saw one estimate as high as 1500 people. I don't think you'd be able to go much higher than 1500 people say live in Capernium. So this is not a big place anyway, and it would be easy on something like this. All the city gathers together, and what happens when they gather together? He healed many that were sick of diverse diseases and cast out many devils and suffered not the devils to speak because they knew him. He healed many and cast out many. Take that as a quantitative word, not a comparative word. That is to say, how many did he heal? Many. How many did he not heal? I don't know. It doesn't say anything about that. So don't take he healed many, but not all. That's not what it's saying. It's just he healed there was a lot of people there he healed there was a lot of people there that he cast out demons, many, sick many devils. And by the way, the word demon, you might say, why do they use the word devils instead of demon? Because the word demon didn't come into the English language until later, and they were called devils at that point. In fact, the word demon was borrowed from Greek. The Greek word is daimon. And later Bible translators just began to transliterate it instead of translate it and made demon instead of devil. But like, we still have some King James people around because you go to Santa Fe and they got the sun devils, or is that Espinola? It's the demons in Santa Fe. It's the sun devils in Espinola. Excuse me. See, they got the devils in Espinola and the demons in Santa Fe, and boy, do they have them. But anyway, it used to be that devils, especially with the plural devils, the little devils, is the same thing as demons. And at that point, there was no English word. Their job was to translate, and so they did it. Okay, so healed them, cast out the devils, and this is interesting, suffered not the devils to speak because they knew him. It's a little bit of a perplexing deal, especially that, I don't know, you kind of want people to know who you are. I know who you are, thou Son of God. Remember one of the devils said that in another place. So what's wrong with this? There's an issue with the word because there because you can take because two ways. You can take it as the cause, which would be its standard way, or you can take it the actual Greek word underneath, because you can take it as the word that T-H-A-T if you looked up that word. It's a very common word, but it's easily its number one translation is that. So you can take this to say he suffered, not the devils to speak that they knew him in that translation, and either one works in Greek in that translation, the devils might have said something, but they can't say, I know who you are. He did not permit them to do that. Why? Well, my guess is, and it's nothing but a guess, my guess is that he did not allow them to do that because he wanted them to come to their own conclusion. I don't want the early announcement here of who the Messiah is, but even later in this chapter, before we're done, he is going to do some things that others are going to go out and want to announce, and he is going to begin saying, don't announce it, don't tell anybody. We'll get that a lot, including next week, don't go out and tell anybody. And not even just demons, I mean, just people. Don't go tell people who I am. And it's probably a twofold thing again. One, I think because he wants people to come to a conclusion themselves. And two, because it's not time for him to be crowned king yet and the momentum is going here for the coronation and he's got to kind of tap this down a little bit. But I think probably he suffered not the devils to speak about knowing him. Could they talk about the weather or about political parties or whatever? I don't know. But the one thing they couldn't say is, I know who you are. Maybe they couldn't say anything. Now, some of my staunch King James only friends, and I always have to put the little footnote I would rather have a staunch King James only friend than anything goes in the Bible friend. At least they have some conviction, even if I don't agree with him on everything. Some would say, oh, ball headed preacher, you cannot say that King James could have gone another way. You are messing with the good book there if you say it could be understood this way. But for those of you who are my staunch King James version only friends, the King James translators themselves put a marginal note and they said because they knew him or that they knew him, so they gave us permission to take it either way. The good translators did. And it's because the Greek really can go either way on this. It is an interpretive matter on how you do it. But I think that's what we've got. So Jesus is off to a strong start. The whole town of Capernium at least knows Him. Next week we are going to pick up in the morning while it was still day. And everybody's, all men seek for thee. They're all going to come and try to find Him, look for Him, and he is going to leave Capernium, go off to some other places and show them. So we'll talk about that one week from today, on July the fifth, next Wednesday. But so far, if you're looking for a guy that's got the resume of being a Messiah, jesus is the one released to the captives. That's one of the things he's supposed to do, casting out these demons. Isaiah, I didn't bring it up, but Isaiah is it 61, I think it's in the outline there. Isaiah talks about the coming messianic age in which nobody in the city is sick. And here, by the time you get to this day, isaiah was actually talking about Jerusalem. But by the time you come to the end of this day, nobody in that city is sick. They've all been healed by Him. So he is showing, hey, if I can do it in Capernium, could I do it somewhere else? As a matter of fact, let's go somewhere else and let me show you I can do it there too. And then he's going to say, and I haven't shown you how I can control the physical world as well. Anyone want to go for a walk out on the sea? Let's go. He's more and more showing them these messianic proofs. Okay. Now I'm done. I promise. Let's have a word of prayer. Heavenly Father, we're grateful for the Word and the fact that we can take it slowly, deal with some things that certainly are not life changing or that we don't set our doctrine on a lot of these little things like the word and on. But it is intriguing and good for our brains. So the opportunity we have to take the word of God and be enriched by it in numerous different ways, we're blessed by it. Thanks for the challenge today and thanks for the display that your Son gave as Messiah. We here certainly believe that he was the Messiah. We pray that things like this even would help us to convince others that he's not only the Messiah, but now he's come as the Savior of the world. We pray it in Jesus name. Amen. God bless you all. We'll see you men for breakfast and see you ladies on Sunday. Yes, ma'am. Ruth. Ruth. Oh, I get it. Mother in law in the Bible. Yes, but she's never called her mother in law. And actually it's in the Greek that only comes five times. I didn't look in Hebrews. Okay, so there is a Hebrew mother in law. We'll have to expand our repertoire. Yes, you're right. She was a great daughter in law. You're right. Yeah, I think you're right. It clearly does. It just doesn't use the Greek word. Therefore, I'm still right. Now I got to go look up the Hebrew word and see how many times Hebrew mother in laws are in the Bible. Ah, there may be five of those, too. Who knows? I'm going to look it up. Stay tuned. Mothers in law. God bless you all. We'll see you.