Good morning. Just a few minutes late. Nothing new about that, isn't it? So we're right on time, right on time this morning in part two of the Gospel in Acts, the Rightly Divided Gospel session five. And we're having a few computer issues today, so we are going to do it the old fashioned way with your text of scripture as we continue to go through this proposal that there's more than one gospel in the scripture. And the gospel that we have, which is the gospel of grace, has not always been the gospel that has been proclaimed. That is a shocking proposal for most of evangelicalism and I suspect all of us in here and maybe most of us online would have at one time been shocked by such a proposal. But we've looked now going through Acts chapter one through twelve and today we're going to pick up in Acts chapter 13 after a word of prayer. Dear heavenly Father, on this snowy day, thank you for the moisture and for the warmth of this place. Thank you for your love for us and thank you for the word of God that we get to study today. We ask that you'd watch over us now in Jesus name, amen. Acts chapters 13 through 28 is what we're going to look at. And I as I mentioned last week in closing in Acts chapter one through twelve, the issue was you really search in vain in Acts one through twelve to find anything that looks like ephesians two, eight and nine. For by grace are you saved through faith. That and of yourselves everything seems to be. And the clearest expression of it would be what Peter says on the day of pentecost when the men and brethren say, what shall we do? And Peter says, repent and be baptized for the forgiveness of sins. If you take that as the birthday of the church, as so many do, then it seems odd that on the birthday of the church he gave the wrong message, that he didn't give the church message or the body of Christ message, rather he gave a works based message. And then you begin to try to verify that you might, as probably most evangelicals do, you might say, well, he just assumed faith to be embedded in repent and be baptized, although you wouldn't let me just assume it. But okay, Peter just assumed it on the most important day of the church's existence, the only day of the first day again, as the run of the mill dispensationalism calls it. So you'll find it later. The problem is you don't find it later. You find things that are similar to our salvation, like Acts 412, there's no other name by which men must be saved other than the name Jesus, and they were saved only through Jesus. We are saved only through Jesus. So there's a similarity there. You certainly find eternal life in the kingdom salvation because the kingdom is an everlasting kingdom. And so eternal life is there, eternal life is ours. And you find obviously some degree of faith because really going back to the times of Adam and Eve, you had to have faith to approach God and the scripture is pretty clear about that. So faith is certainly there. But do you have by grace through faith not of yourselves? I don't think so. I don't think you find it as vainly as you search in Acts chapter one through twelve, by the way. Again, I would put the challenge out there for anyone who may disagree with me to share the gospel with me using Acts one through twelve or using the Gospel of Matthew or the Gospel of Mark or the Gospel of Luke. And that's it. We discussed the Gospel of John and the reason why there is some I think you would have a hard time totally doing it from the Gospel of John, but if you're going to do it from one of the gospels, that's the one you'd have to go from. Now we pick up and we pick up. Let's go to Acts chapter 13, verse five, first of all. And he says, okay, nathan's working on the computer, so if I get upstaged, that's why Acts chapter 13 five says, when they were at salamis, this is Barnabas simeon, excuse me, Barnabas and and Paul eventually are who we're talking about. And so in verse five when they were at salamis, they preached the word of God in the synagogues of the Jews and they had John also as their minister. If you take this John to be the apostle John, it could be John Mark. If we went back a couple of chapters, we might verify it's John Mark. But if you took it to be John the Apostle, then certainly that would be a thing of the Jews. But they're in a synagogue and in the synagogue you would preach the Jewish things in the synagogue. And so it says they preach the word of God. Now, we could assume that the word of God is for by grace you save true faith not of yourselves, lest anyone should vote. But assumptions have to be based upon something. And I think if we were to verify that assumption, we wouldn't be able to do it. We wouldn't be able to convince the ladies and gentlemen of the jury that by grace through faith, not of yourselves, is in the word of God. As a matter of fact, if we let Scripture interpret Scripture, which is better than letting our assumptions interpret Scripture, then the word of God is the Old Testament prophetic word. And that's what you would preach in a synagogue. And so I think that what you've got here in Acts chapter 13 is they are not preaching the grace gospel. Now in this same chapter, saul is going to be introduced later as Paul. He is going to become Paul after this point, and I wonder if this could be a little bit of indication that we've got a transition going on. We're no longer dealing with saul of tarsus, the jew of Jews, of the tribe, of Benjamin, the pharisee, all those Jewish credentials. Now we're dealing with Paul. Paul, by the way, is a gentile name. saul is a Jewish name. And so is there something in that subtle thing, and it's kind of subtle. In chapter 13, at the middle of the chapter, it says saul, who's also called Paul. And then from that point on, he's always called Paul. He's never called saul. The only time you see saul from that point on is if it's talking about the road to damascus, which happened before that time, and then it goes back to calling him saul. So it looks to me like you ought to say, okay, it seems like maybe pauline theology is about to be introduced. pauline theology is by grace through faith. Now, some again, might reject that idea and say, no, that has nothing to do with it. Okay, I'll take that, but you better have a good argument on why the name transitioned. Well, he just felt that way. He felt more like Paul than he did like saul. Well, okay, feelings. Nothing more than feelings. I don't know. I want a better argument than that. I think we've got a subtle indication by the way, I mentioned that I think in verse five, the word of God is the Old Testament. I think that is supported when you jump down to verses 15 and 16, and it says, now they're in the next town, Pasidia. And it says in verse 15, after they're in the synagogue, in verse 14 and verse 15, after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, ye men and brethren, if you have any word of exhortation for the people, say on. And Paul stood up and beckoning his hand, men of Israel and ye that fear God, give audience. Okay? The basis of it, again, is the law and the prophets. And he's speaking to the men of Israel. Now, he says, the men of Israel and ye that fear God, god feared, as were gentiles who had come into the synagogue and were investigating judaism. So it goes on. Then in his sermon, he preaches in what is it, verse 26, he preaches about salvation. He says, Men and brethren, children of the stock of Abraham, and whosoever is among you? The fierth God to you is this word of salvation sent? Okay? I think that word of salvation is the kingdom salvation to the stock of Abraham. That's the salvation that is promised. And in order to get that back up, a few verses to verse 24. Paul says, when John had first preached before his coming, before the coming of Christ, the baptism of repentance to all the people of Israel, now I'm jumping back and forth a little bit in that sermon just because we don't have time to look at it closely. Although you can go back to our series on the Book of Acts if you want it closely. And you see he's saying, hey, men of Israel, we've had this salvation that has been promised to us from the time of Abraham and the way we get it is a baptism of repentance. We come repenting of the things that we have done. Now you jump down and in verse 30 the resurrection is presented, you've got the death of Jesus Christ and then in verse 30, but God raised him from the dead. And it goes on to say, as a matter of fact, let me stop right there. If we were to read those verses about the crucifixion, it is not the way we would share it. We would probably share the crucifixion as hey, I've got some good news, christ died for your sins. In the Kingdom Gospel, it is always presented as hey, I got some bad news. You put to death the messiah. This is very bad news. The death of Jesus Christ is always a bad news proposal. And up until now, even the resurrection of Jesus Christ is a bad news proposal because as I put it many times, what he says is you put to death the wrong guy and now he's alive and would like to have a meeting with you. That's kind of a scary proposal. But now he comes, paul comes in verse 30. What is it again? Verse 30 he presents the resurrection. And verse 31 he talks about how he was seen being alive in verse 32. Then he says, and we declare unto you glad tidings, how that the promise which was made unto the fathers God had fulfilled. Okay, that is, we declare to you that the risen Lord is the messiah. Again, I think this is a kingdom thing that is coming along, but he's presenting the risen Lord as the messiah. God has fulfilled his promises. In fact, you jump down to verse 34 and it says and as concerning that he raised him up from the dead, now no more to return to corruption. He said on this wise, I will give you the sure mercies of David. Now, the sure mercies of David happened to be the kingdom promises, david sitting upon his throne and I will give you these sure mercies of David. So now that we've got our computer up here, we're going to make that a little bigger. And that is in Acts chapter 13, verse what is it? 34. So with that I will give you the shore mercies of David. Again, kingdom related promises. Now let's jump down to verse 39 and he says here something that is really quite amazing. In fact, we'll start right there in verse the middle of verse 38 that through this man has preached to you the forgiveness of sins and then 39 and by him, all that believe are justified from all things from which you could not be justified by the law of Moses. I would propose to you that here Paul comes along and he really is preaching an individual gospel. He's not saying anything about baptism, the baptism of repentance. In fact, he is really excluding even the law of Moses, all things from which you could not be justified by the law of Moses. This goes beyond what the law of Moses does. This justifies you on things the law of Moses could not do. As a matter of fact, if you think about what the law of Moses could atone for, it is only unintentional sins. If you intentionally killed someone or cheated something or whatever, sorry, there's no remedy. But if you're trying to obey the law and you unintentionally do something, there was a remedy. So now this is all things the law of Moses couldn't do that. And it is based upon just this one word right here believe. All that believe are justified from all things. This is kind of a new thing that he's presenting. And I would propose to you that the congregation is shocked. Shocked, I say. Shocked is what they are. And so they hear this. As a matter of fact, not only is believe, but the word all is shocking. All that believe, that all kind of includes all right? And so he's really broadened this out, I think. It's no mistake that back up just a few verses, and I didn't put the verse in there, but in that chapter, it's no mistake that it says saul, who is also called Paul. And now all of a sudden, we read pauline theology. All that believe are justified from all things from which you could not be justified by the law of Moses. Now, there is this salvation. Let's go ahead and even though the words haven't been used, let's go ahead and say that looks an awful lot like by grace through faith, not of yourselves. It's a gift of God. And so I think that this is the first time you have the proclamation of what would be our gospel, or at least in print, where we can take and we can begin to see that. Now that's verse 39. Let's go on. And verse 40. Beware, therefore, let that come upon you which is spoken of in the prophets. Okay? The word beware is never, hey, I've got something good to say to you. Beware. No, beware is always, there's some bad news coming. And that which was spoken of in the prophets. And then in verse 41, he gives that which was spoken of through the prophets. I work a work in your days, a work which you shall and no wise believe, though a man declare it unto you. Now, if you're not careful, you could say, oh, that's our Gospel, this wonderful work in which no one would even believe it, but I don't think that's what it is. I think this is a bad news thing. I think he's saying it to the nation of Israel. You all have almost a last ditch opportunity here to accept the kingdom. God has already said, I'm going to do a different plan over here outside of Israel, separate from Israel. I am going to do something so dramatic to punish Israel for not receiving her kingdom that you will in no wise believe though a man declare it unto you. The punishment of Israel is going to be so bad that nobody would even believe it if we told you it was going to happen. And Paul basically is coming and saying, god has already started this new thing. Israel, this is your last opportunity. I call hebrews the last call to the kingdom. And here he's beginning the last call to the kingdom. Here it is, Israel, time for you to make the last call for the kingdom. Unfortunately, of course, we know that they rejected it. And what did God do? He did a work in their days, a work which you shall in no wise believe, though a man declare it unto you. That is a work that is so phenomenally bad for Israel that they could not have even imagined it. Suppose that I were to say, hey, in our days, the United States of America is going to cease to exist. Not only is it going to cease to exist, but every single one of our monuments are going to be torn down and destroyed. Every single one of our buildings that houses our government is going to be gone. The Declaration of Independence stored in the archives of the National Archives in Washington, DC. It is going to be burned. It is going to be destroyed. It is going to be no more. It is going to be taken out of all of our textbooks. Our constitution is going to be gone, and even the term United States of America is going to be wiped out. They're going to call this land communista. It will be the new name of the land. It will be communista, and we will have statues of coral marx on every street corner. You say, nah, that can't happen. Well, that would be as dramatic, let me add to that. And 90% of us are going to be dead in the process. Okay? that'll never happen. Not going to happen. That would be just as dramatic as what happened to Israel from the time that Paul is happening here to 70, 80, 70 Ad. You know, you could go 135 at the outset. That's it. That's it. There's not even a judea on the map anymore after that. There's not a Jerusalem on the map after that, they changed the name. They throw down the buildings, they change the street signs. Everything about it changed. So Paul here is warning Israel, look, God has already got another plan. He has revealed another plan to me. You, the nation, need to come, or what the prophet said is going to take place. God is going to do a work which you shall in no wise believe, though a man declared it unto you. Now, that's the case that took place. And then it says in verse 42, when the Jews were gone out of the synagogue, the gentiles be thought that these words might be preached to them the next sabbath. That's kind of interesting that it almost says, and I'd like to talk to Luke about this and see if I'm interpreting it right. But it almost seems to say the Jews said, nah, we're not interested. But the gentiles who were in the synagogue said, now that's amazing. This is a different message. This is not the Jewish message that's been given. This isn't about the works of torah, the work of baptism, the work of repentance, all this, the work of of kosher laws, all that kind of stuff. This is very different. And so, Paul, we're kind of interested in this. Someday I'm going to do more of a study. It'll be a historical study, but I'll just give the concept of it right here. Now, I think we could prove in a study that the gentile world in this mid part of the first century was looking for religion. It didn't have one, and it was looking for religion. The gentile world at this point had already largely rejected their greco Roman gods. You could still find evidence of them, as you see Paul and athens, but they really had come along and said all this stuff about jupiter and zeus and hercules and athena and all that. There's nothing to it. It's myth and legend and someday it'll make good sci-fi movies. But outside of that, it hasn't got anything to it. And they had rejected it. The problem is they rejected it, but they had nothing to turn to. And so they were searching for something and they searched for judaism. And judaism probably would have won out had God not done the thing of christianity. And then they decided, hey, this Christian message or this pauline message, that sounds pretty good. And the gentile world accepted this. So here we see the very beginnings of this, and also, I might say, the beginnings of the Jewish gentile separation in the body of Christ, that the Jews are given this warning about their kingdom. And so many of them are saying, See you next Friday. Business as usual going on out of the synagogue. But the gentiles, they are the ones that are interested in this. And yet there were some. When the congregation was broken up, many of the Jews and religious proselytes followed. Paul and Barnabas, you know, I didn't look this up, but here's what I think, and somebody can do the homework to look it up. At the beginning of the chapter, it's introduced basically as Barnabas and saul Barnabas's name coming first. We never say Barnabas and saul. We always say Paul and barnabas. I wonder, does Barnabas's name ever come first again when they're seen together? Or is it always Barnabas and Paul? Excuse me. Paul and Barnabas. I suspect it's Paul and barnabas. So here again, another little subtle shift in the text. If you're reading closely to say something's really gone on. I mean, Barnabas was the guy who was runner up for being the apostle, remember, in judas's place? And now he kind of takes second fiddle and it's not saul, it's Paul. It's not barnabas first, it's Paul first. In chapter 13 we've got really this shift in which we find an expression of the Gospel, closest thing we've seen to it in the Bible of the Gospel that we hold to. And now the preeminence of this guy who now is named Paul. And as we go on there, then the next sabbath day, almost the whole city was come together to hear the word of God. And you got this little rift starting when the Jews saw the multitudes, they were filled with envy and spake against these things which were spoken by Paul, contradicting and blaspheming. And Paul wax bold and he begins to preach this Gospel. Now let's jump down to chapter 14. Now they go on in chapter 14 to iconium, and they are again together in the synagogue and a lot of people are believing what Paul has to say. And Paul comes in verse, verse three, and he says, long time therefore abode speaking boldly in the Lord, which gave testimony unto the word of his grace and granted signs and wonders to be done by their hands. Now, that is, remember earlier in today's lesson? Can you remember back that far? They were in Pasidia at the synagogue and he was preaching the word of God. And I said, that's the Old Testament. Now it comes and it says they're preaching the word of his grace. Again, that's kind of subtle. And if you didn't have a thousand other things to go with it, you might just equate the word of God and the word of his grace together. But it looks to me like Paul really has come and shifted. He's not preaching primarily the word of the kingdom, but now or the word of the law and the prophets, but now he's preaching the word of his grace, the word of his grace being this revelation that he talks about in ephesians chapter three, the dispensation of the grace of God which is given unto me. And so he's preaching the word of his grace. Now that would be too subtle to just prove. Hey, right here Acts, chapter 14, verse three, we have the grace message, but I think subtly, with all the other evidence, again, it certainly has something to do there. And you've got really a stark departure from the beginning of chapter three to the beginning of chapter four and what is going on now, in addition to the word of his grace, I would say also that the old message is still going on. So don't be confused to think now beginning in Acts chapter 13, from there on is going to be solely the body of Christ. Rather there is a transition I should get a big card for up here, but remember by little transition postcard and it talks about how there is the National Gospel and then in addition to the National Gospel, there is the Grace Gospel and they transition for a time or there's an overlap of the time. So in chapter 14 we see the word of his grace. But also if you jump down, let's say to chapter 14, verse 22, confirming the souls of the disciples, exhorting them to continue in the faith. Let me just highlight that whole part right there to continue in the faith and that we must through much tribulation enter into the kingdom of God. Well, that's obviously a kingdom message. And so here it is, this message over here, which is the Kingdom Gospel. This message over here, we've got them just beginning to overlap and yet Paul says to the Jews, I want you to continue in this faith, I want you to continue doing the Jewish things, I want you to continue to repent and be baptized and seek the kingdom of God. Continue in the faith because it's by much tribulation we enter into the kingdom of God. I would say you don't find that over here in this message that continuance or that issue of entering into the kingdom of God as it goes. So we've got both messages that are going on and the old message continue in it and the new message outside of the law of Moses. And let's jump down to verse 27 here in chapter 14. When they came together, they had gathered the church together and rehearsed all that God had done with him and how he had opened the door of faith unto the gentiles. Now again, the run of the mill dispensationalism says the door of the church has always been open wide, any whosoever will may come. That's always been what it is. You wonder if it had been that way for thousands of years or at least for ten years, why they're coming together to rehearse this. You talk about things that are new, right? Very seldom when we gather together, I don't know, let's say for our Wednesday night suppers and have our little table talk around the meal, very seldom do we talk about the Psyrophoenician wars. Would you like to rehearse again the Cyrophoenician wars? What do we rehearse in our mind? Current events. Current events. Can you believe we might have spent $400,000 to shoot down somebody's hobby balloon because we're so inept and competent incompetent? That's the kind of discussion we have around the table, right? So here I would again propose they rehearsed all that got it done, how he opened the door of faith to the gentiles. That's a current event. This is a new thing that's happening and they're amazed by it. And we've forgotten that we are a new thing in the work of God that God working with outside of Jerusalem or outside of the Jews. That's new. And so they come and they are rehearsing that now. So from Acts 13 through 28, which is the scope of our our study today, there is an overlap of the two. Sometimes it's the kingdom message, sometimes it's the grace message. Now, you and I live out here. There's no overlap right now. But in that Acts period, there was an overlap, which means when we read Acts 13 through 28, we have to look at the context and look at the words very closely and say, is this a Jewish message or is this a body of Christ message? We don't want to apply to us that which belongs to to the Jews because we'll find ourselves in great confusion all along the way. I wrote a book about it called Evangelical Garbage. You know, I think 99% of evangelical garbage comes from taking Jewish things and applying them to the church. If they had not done that, they wouldn't have the evangelical garbage. The other 1% will kill you, by the way. And it's just the stupid stuff that came out of the church growth movement. But going on, you're going to see this overlap, and so we have to rightly divide it. Now, again, here's the idea, which I know my audience accepts the idea, but I don't want to preach to the choir. I want to preach to those who don't don't accept the idea. The idea that God has now given a new message, a new gospel by grace through faith, not of yourselves. Anybody can come. You can be justified outside of the law of Moses. This is a brand spanking new, and it came with the Apostle Paul. I'm trying to give evidence like they're rehearsing what God has done, how he's opened the door of faith to the gentiles. Wow, what a new thing. And it's then at this point that you get that's. Acts 1426. Well, remember what happens in Acts 15. You have this major meeting which comes along and certain men came down from judea and taught the brethren and said, except you be circumcised after the manner of Moses, you cannot be saved. That's pretty clear, isn't it? There is all of a sudden a contention against the pauline message. Now, again, if you are a run of the mill dispensationalist and you believe that the pauline message came about in Acts chapter two, I'm going to ask you why has it been ten to 15 years before it becomes an issue? The standard run of the mill teaching, again, is that Peter preached by grace through faith, not of yourselves. Outside of the law, anyone can be saved. That's the standard run of the mill preaching. Well, why didn't the men of judea come up and and and bring it up to Peter 15 years ago? Maybe because that's not what Peter was preaching. Peter was preaching continue in the faith, the faith of our fathers, the Jewish faith. Now that Paul has just recently come along, they decide hey, we need to take care of this. And these certain men from judea, by the way, are men within the believing community. They are those 3000, 5000 that came in. And they just come at it in a very clear manner and say right here what accept ye be having a hard time there. Accept ye be circumcised after the manner of Moses, ye cannot be saved. They confront the issue. And the whole thing is about whether or not there really is a by grace through faith. Let's go down, say to verse five, Acts 15 five. And Nathan, I don't know what's wrong with your computer, but it doesn't work. There it goes. Doesn't scroll anymore. Again, here we go. But there rose up certain sectors of the Pharisees which believed pharisees which believed that would be like saul of tarsus was a pharisee which believed. As for the road to damascus saying that it was needful to circumcise them and command them to keep the law of Moses. Once again, this is the issue. This is what needs to take place. And in verse six right here, the apostles and the elders came together for to consider this matter. Well, once again, remember that if you go back to Acts chapter two the church was in one Honda Accord. That's right. The church was in one Accord. And they had if you look at that phrase, one Accord, it's all the way through Acts. Say one through twelve, one through 15, one through 14. They're in one accord. They're in one accord. They're in one accord. They're in one accord. And now they come together for to consider this matter. uhoh, there's this message and there's that message and we're not in accord on this. There is a division within the believing community about this. And again, why, if you take the run of the mill teaching pauline theology by grace of faith had always been taught well, why is it now all of a sudden an issue? It was never an issue before. They were in one Accord before. One accord, one accord, one Accord, one Accord, not an issue. And now all of a sudden, oh, this is an issue, this is an issue. I would propose the reason it's an issue now is because it's a new issue. It hadn't been that way. Nobody had been teaching that before. And yet now some guy named Paul is teaching this. And in teaching this they come together and they have this problem. So as we continue on then you've got the whole issue of Acts, chapter 15. And it says in there somewhere let's see verse seven, if I can bring up verse seven. There it is. When there had been much disputing, okay, this was not an issue of you believe what you want. I'll believe I want we'll agree to disagree. No, this wasn't that kind of deal. This was we got to take care of this much disputing, and they end up taking care of it. And Peter comes along and says, hey, I really do think God has given a new revelation to Paul. I think God is doing a new thing. I think there is a new message that we've got to accept, and he leads the people to accept that. Now, I am out of time. But from the remaining chapters, you go into chapter 16, they decide you don't have to be circumcised. But guess what? The first thing that happens in chapter 16 after this meeting is timothy is circumcised. Paul has. Timothy Circumcised. Why? Remember in Acts 1422, he said to the Jewish people, continue in the faith. It's through much tribulation we enter into the kingdom of God. Timothy. You're a jew. You've been promised the kingdom of God. You need to be circumcised. You need to go according to the law of Moses. It's this overlap thing here. He's teaching Timothy this. titus is also with him. titus is gentile. titus is over here. He says of titus, nobody even ever thought about him being obedient to the law and him being circumcised. So there is this these two these two tracks that are going on now, I think, in the rest of Acts, and again, we've done a 80 session study on Acts, so we don't have to do it again. You can go back and watch the archives, but in the rest of Acts, paul's imprisonments and trials really are all about this group of people, and maybe even not the believing Jews, but Jews who hold to a kingdom message, a messianic message, saying, Paul, you're teaching Jews not to continue in the faith. And Paul every time says, I am not guilty of that. I don't teach Jews not to continue in the faith. And the scripture, not only does he say I'm not guilty, but the scripture also says a number of times that the charges brought against him are false charges. So, Paul, you're teaching Jews that they're free from the law. The Bible says that's a false charge. And Paul says, I'm not guilty. That's not what I'm doing. And that's really the issue in the Book of Acts. So in that sense, the rest of the book of Acts is not so much about the Grace Gospel, though we're going to see it some. But the rest of the book of Acts is about Paul saying, Jews need to continue in the faith as long as God is offering the kingdom, jews need to do the requirements of the kingdom. That's what Jews need to do. And from time to time, you see, oh, but gentiles, like titus, like the philippian jailer, that's not for them. He was teaching a freedom from the law for the gentiles and a salvation by grace through faith and out of yourselves. For the gentiles, the Jewish message was a different one. And so we've got this overlap which again says and I got to quit. But again it says if you find it in Acts 13 through 28, you better rightly divide figure out is this jew or gentile? Not only that, but if it was written between Acts 13 through 28 like the books of first and second corinthians first and second thessalonians whatnot if it's written in that time you better be real careful and say is this the Jewish message which Paul contends continue in the faith? Or is this the gentile message in which Paul liked the book of galatians, contends that's not for you. Which one have you got there? And with that we'll stop, just landed that plane just like that. Let's pray together. heavenly Father, help us to see this new thing that God has done that we're involved in though it seems old now at 2000 years, is a really relatively new thing and a temporary thing. And it's the grace of God and we're grateful for it. And we pray that in our upcoming worship and sermon that that would be a blessing to each one who's here today. We ask it in Jesus name. amen. Thanks. Let's take a little break those view online. I'll see you in just a minute.