The Gospel of the Kingdom part 3 As Proclaimed by Christ, John the Baptist & the Apostles

The Gospel of the Kingdom is in fact Christ's declaration of war against Satan and his kingdom. Welcome to Call to Glory, the cutting edge weekly podcast dedicated to helping you know Christ, the power of his resurrection, and the fellowship of his sufferings. If this is your first time tuning in, please be sure to like, share, comment, and subscribe. Now in this part of our series, What is the Gospel? We've been looking at the gospel of the kingdom. Now this is the original gospel or good news that Christ and John the Baptist proclaimed to the people of Israel at the beginning of their public ministries. In fact, the chances are very good that you'll be blown away to see how much Christ, John the Baptist, and the apostles actually spoke of the gospel or good news of the kingdom in their work and ministry. The kingdom not only permeates the New Testament, it is the central message of the Bible, from Genesis to Revelation. And as we'll see, the gospel of the kingdom is in fact Christ's declaration of war against Satan and his kingdom. Not the feel-good Cyrabe cotton candy emasculated and powerless Christianity that permeates Western culture, nor is it the overrealized kingdom now eschatology and hyper charismatic antics of the modern apostles and prophets movement, generally known as the New Apostolic Reformation, or more simply NAR. Neither is it found in Torah observance and the exaltation of rabbinical Jewish customs, traditions, and practices taught by the Hebrew Roots Movement as well as many in the Messianic movement, but rather it is the power of the suffering, death, and resurrection of Christ, the hidden mystery of God's eternal and infinite wisdom. The same power and glory we see throughout the gospel accounts, the book of Acts, and really the entire New Testament, and it is the same power and the same suffering, death, and resurrection that marks every genuine disciple of Christ. As the Apostle Paul wrote to the saints in Corinth from the New King James. And I, brethren, when I came to you, did not come with excellence of speech or of wisdom, declaring to you the testimony of God. For I determined not to know anything among you except Jesus Christ and him crucified. I was with you in weakness, in fear, and in much trembling, and my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and a power, that your faith should not be found in the wisdom of men, but in the power of God. However, we speak wisdom among those who were mature, and yet not the wisdom of this age, nor of the rulers of this age who were coming to nothing. But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, which none of the rulers of this age knew, for had they known, they would not have crucified the Lord of glory. And this is why Paul also told the saints, for I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. Now, while a comprehensive study of the parables of the kingdom and the many other references to the kingdom and the New Testament is well beyond the scope of this podcast, our goal is to encourage and inspire you to look deeper into the gospel of the kingdom as it is actually proclaimed and understood in the Scripture. If you haven't seen our previous episodes of the series on what is the gospel, I highly encourage you to check them out for the biblical background and foundation we're building this study on. You can find links to them in the description below. And with that, let's turn to Luke's Gospel, chapter one, where we will see some of the most beautiful and genuinely Jewish prayers ever recorded. Let's start with the prayer of Zacharias, the Jewish priest and father of John the Baptist. Again from the New King James. Now his father Zacharias was filled with the Holy Spirit and prophesied, saying, Blessed is the Lord God of Israel, for he has visited and redeemed his people, and has raised up a horn of salvation for us in the house of his servant David. As he spoke by the mouth of his holy prophets, who have been since the world began, that we should be saved from our enemies and from the hand of all who hate us, to perform the mercy promised to our fathers and to remember his holy covenant, the oath which he swore to our father Abraham, to grant us that we, being delivered from the hand of our enemies, might serve him without fear in holiness and righteousness before him all the days of our life. How can anyone miss the fact Zacharias recognized and understood the good news brought by Gabriel as being the fulfillment of God's kingdom promises to Israel? I mean, right from the start, even before the birth of Christ, we see the expectation of the Jewish kingdom promised long before by God and foretold by the Hebrew prophets as the backdrop and foundation of everything to follow. And I mean everything. The kingdom is everywhere, often in plain sight, very often hidden in plain sight, at least to those who don't come to the New Testament with an honest heart and a proper Hebraic understanding and orientation. The kingdom permeates the gospel accounts, the book of Acts, and really the entire New Testament. It is that central not only to the New Testament, but to the entire Bible, and it is inseparable from who Christ is, what he has done, and what he will do when he returns to this world as the King of Israel. No kingdom, no Jesus. In fact, the New Testament is so clear about this that men will be utterly without excuse before God if they say or teach otherwise. But don't take my word for it. Let's see what the scriptures say. And with that, let's look again at Luke's gospel to Mary, or in Hebrew, Miriam, the mother of Jesus. And Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God, my Savior, for he has regarded the lowly state of his maid servant. For behold, henceforth all generations will call me blessed, for he who is mighty has done great things for me, and holy is his name. And his mercy is on those who fear him from generation to generation. He has shown strength with his arm, he has scattered the proud in the imagination of their hearts. He has put down the mighty from their thrones and exalted the lowly. He has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel in remembrance of his mercy as he spoke to our fathers, to Abraham, and to his seed forever. What shall we say about this? Well, first, this is most definitely not a Roman Catholic prayer. On the contrary, just like the prayer of Zacharias, this is as Jewish as it gets. And furthermore, Mary is neither the mythological queen of heaven, nor was she a sinless, immaculately conceived, perpetual virgin, as taught by the Roman Catholic Church. Blessed among women? Absolutely. Highly favored by God? Oh yes. But the mythological pagan queen of heaven? No. Never. In need of a savior? Yes, for all have sinned and fall short of the glory of God. Mary herself exclaimed that her spirit rejoiced in God, her Savior, and finally, like Zacharias. How can anyone honestly deny that Mary understood the good news brought by Gabriel meant the fulfillment of God's king of promises to Israel, not to the Roman Catholic Church or to any other Gentile entity, to the nation of Israel. And there's just no intellectually honest way to read these accounts. And as we've said before and will be saying throughout this series, the Davidic kingdom promised to the nation of Israel and to the Jewish people is everywhere in the New Testament. Despite this, much of mainstream Christianity ignores or even rejects this in favor of the teachings of church fathers such as Augustine, Origen, Jerome, and later Thomas Aquinas, who transformed the original gospel message proclaimed by Christ and the apostles into something none of them would recognize, much less endorse. What do I mean? Very simply, the New Testament gospel, or good news of the coming of the promised Davidic kingdom ruled by Christ, was progressively allegorized and reinterpreted by the church fathers through the lens of Platonic, Neoplatonic, and Aristotlean philosophy, Stoicism, and other pagan influences into what can rightfully be called another gospel. And as a result, the earthly kingdom proclaimed by Christ and the apostles lost its original Hebraic character and meaning and was instead allegorized into a Hellenistic spiritual kingdom. The Hebrew expression kingdom of heaven was likewise ripped from its biblical mooring and reinvented to mean a kingdom in heaven. And eventually, the goal of spending eternity in heaven replaced the true gospel of the kingdom, which was viewed with disdain and even hostility by Christian theologians as an irrelevant Jewish artifact from the Old Testament. This is indeed a very complex topic and well beyond the scope of this podcast. At the same time, however, we dare not ignore or whitewash this aspect of church history and theology if we're going to understand the kingdom and reclaim our rightful inheritance in Christ. Mark my words. Paul's admonition in Acts 17 to the Greek philosophers in Athens applies as much to us today as it did then. Let's look. Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, because he has appointed a day on which he will judge the world and righteousness by the man whom he has ordained. He has given assurance of this to all by raising him from the dead. Peter here clearly calls them scripture. They, just like the rest of the New Testament, are the inspired word of God just as much as the words of Christ or the Torah, and woe to anyone who believes or teaches otherwise. Take heed, my friends. We all have to choose whether we're going to believe man's traditions or the word of God. You can't have it both ways, but let's move on. Most people are aware that the New Testament refers to both the kingdom of heaven and the kingdom of God. Now theologians and Bible scholars differ as to whether these are different kingdoms or different names for the same kingdom. We can generally trace this dichotomy back to the Church Father's transformation of the Davidic kingdom into a spiritual entity. Matthew's gospel uses both terms, although he uses the kingdom of heaven much more than the kingdom of God. Mark, Luke, and John, on the other hand, only use the term the kingdom of God. I believe the correct view is that there's only one kingdom of Christ and God the Father, as I see nothing in the scriptures to support the idea that the terms kingdom of heaven and kingdom of God refer to different kingdoms or different locations. They are rather complementary descriptions of the nature and character of the one true kingdom, again, of Christ and of God. Yes, it is absolutely true that Christ's kingdom began internally, invisibly, if you will, at least to the natural man, with God's law being written on our hearts and in our minds under the new covenant. It is his internal rule being established among those who willingly submit to his lordship now. Upon his return, however, Christ will extend his rule, the same kingdom, with all power and authority to the natural, physical realm here on earth. Same kingdom, same king. Passages such as 1 Corinthians fifteen, twenty four to twenty eight do speak of Christ delivering the kingdom to God when he puts an end to all rule, authority, and power, and puts all enemies, including death under his feet. But even here, we don't see two kingdoms. Only one, as the text plainly says that Christ will deliver or hand over the kingdom to God, the Father. A transfer of ownership and authority, if you will. This is, by the way, totally consistent with what we see in Ephesians 5 5, where Paul speaks of the kingdom singular of Christ and God. Either way, one thing is or should be clear, there is only one Davidic kingdom, and it will be here on this earth with Christ sitting on the throne of David as king. That is what everything in the New Testament, as well as the Hebrew Scriptures, points to, and that is where everything is going in Christ. Not heaven, the kingdom. And by the way, this is why the genealogies in Matthew and Luke's Gospels are so important. Now we'll look at them in more detail in our upcoming episode on the Gospel of Christ. But turning back to Matthew's Gospel, we see the first reference to the kingdom in chapter 3 with the ministry of John the Baptist. So starting at verse 1, let's look. In those days, John the Baptist came preaching in the wilderness of Judea and saying, Repent, for the kingdom of God is at hand. John was, of course, referring to the same Jewish kingdom promised long before by God and foretold by the Hebrew prophets. Now we then see Christ proclaiming the same gospel of the kingdom at the beginning of his public ministry. Chapter 4. From that time Jesus began to preach and to say, Repent, for the kingdom of heaven is at hand. Now let's now look at what's known as the Lord's Prayer in chapter 6. Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. As a side note, this is more properly called the model prayer, as the real Lord's Prayer is Christ's high priestly prayer in John chapter 17. But I digress. Notice how Christ taught us to ask the Father to send his kingdom, which in a very real sense is the doing of God's will to earth, the emphasis being earth, not heaven. Notice also that he only said your kingdom. Once again we see no distinction between the Father's kingdom and the kingdom he promised to David, and by extension to Christ. Now we again see the Jewish character of the kingdom in chapter eight, when Christ told his followers, and I say to you that many will come from the east and west and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. But the sons of the kingdom will be cast into outer darkness, there will be weeping and gnashing of teeth. Moving on through Matthew's gospel, we see Christ in chapter 935 preaching the gospel of the kingdom, and later in chapter ten, verse seven, sending the apostles to the lost sheep of the house of Israel to proclaim that the kingdom of heaven was at hand. When we get to chapter eleven, Christ makes a most interesting statement, starting at verse eleven. Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist, but he who was least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now, the kingdom of heaven suffers violence, and the violent take it by force. What did Christ mean when he said the kingdom of heaven suffers violence, and the violent take it by force? Was he talking about heaven or some spiritual kingdom? Well, let's look. It's very well documented in the gospel accounts that the people of Israel who received Christ's message thought that the kingdom was going to be restored to the Jewish people in their lifetime, even immediately. They genuinely believed that he was going to rise up as a mighty military leader like King David or maybe Judah Maccabe, overthrow the Roman occupation, and restore the kingdom and all its cloy to Israel as promised in the Hebrew scriptures, that there were also, of course, the zealots who were always ready to take up arms against Rome. John's gospel even records an instance where the multitude wanted to take Christ by force and make him king. Now none of these things, of course, happened in a vacuum. The social, cultural, religious, and eschatological background was once again the fervent expectation and hope of the promised David kingdom. And we next see this in chapter twelve, starting at verse 22. Then one was brought to him who was demon possessed, blind and mute, and he healed him, so that the blind and mute man both spoke and saw, and all the multitudes were amazed and said, Could this be the son of David? Now when the Pharisees heard it, they said, This fellow does not cast out demons except by Balzebub, the ruler of the demons. But Jesus knew their thoughts and said to them, Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. If Satan cast out Satan, he is divided against himself. How then will his kingdom stand? And if I cast out demons by Baalzebub, by whom do your sons cast them out? Therefore, they shall be your judges. But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you. Why did the people equate Christ's deliverance and the healing of the demon-possessed, blind, and mute man with the possibility of him being the son of David? And why did Christ himself equate casting out demons by the Spirit of God with the coming of the kingdom of God? Well, as we said earlier, Son of David is the biblical title for the coming Jewish Messiah. It is inseparable from the eternal kingdom God promised to the nation of Israel, the Jewish people, David, and to Christ Himself. We'll cover this in much greater detail in our upcoming episode on the Gospel of Christ. Now the coming of the kingdom of power was also prophesied by Isaiah in the famous passage Christ read at the synagogue in Nazareth. One of the unmistakable hallmarks of the kingdom was and still is, God setting his people free from sin, disease, infirmity, and most definitely from the power of Satan. You can be absolutely sure that everyone in Israel knew and understood this, and it's exactly what Christ proclaimed at the beginning of his public ministry, and it is exactly what he was referring to when he rebuked the Pharisees for their unbelief and hardness of heart. Let's look again in Isaiah chapter 61, verses 1 through 2. The Spirit of the Lord God is upon me because the Lord has anointed me to preach good tidings to the poor. He has sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound, to proclaim the acceptable year of the Lord. This again is the kingdom. It is just as the Apostle Paul wrote, for the kingdom of God is not in word, but in power. Now when we come to the parable of the sower in chapter 13, the importance of understanding the kingdom takes front and center stage, and we therefore need to pay very close attention, and that we most certainly will do. But first, let's continue looking at some of the many references to the kingdom in Matthew's gospel before closing our study with a careful examination of this most important parable. So moving on, the Jewish character of the kingdom is again seen in connection with the parable of the dragnet. Let's look. Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore. And they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth. Jesus said to them, Have you understood all these things? They said to him, Yes, Lord. Then he said to them, Therefore, every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old. Notice how Christ compared the scribes who understood the kingdom with householders who bring both new and old things from their treasure. Well, what's so special about this? And why is it Jewish? Well, let's look. The scribes, or in Hebrew, Sophim, were the first teachers of the Torah and the founders of the Oral Law. The Jewish Encyclopedia describes them as a body of teachers whose office was to interpret the law to the people. Royal officials who were responsible for the For recording and archiving daily court proceedings were therefore called scribes, and since the art of writing in those days was only known to the intelligent, the term scribe eventually became synonymous with wise man. This designation was later applied to the body of teachers who interpreted the law to the people, and their work can be traced back to the book of Ezra, which describes him as a skilled scribe in the law of Moses, which the Lord God of Israel had given. These were the scribes of whom Christ was speaking. As you can see, the context of Christ's statement about the scribes is again totally rooted in the Hebrew scriptures. It's clearly unmistakably Jewish. In other words, Christ was praising the teachers of the law who also understood the kingdom as having the proper foundation and orientation to be able to teach the full counsel of God. Not only to their Jewish brethren, but also to the rest of the world. And of course, Christ was again referring to the promised biblical divinic kingdom. On the other hand, we see Christ's strong condemnation in chapter 23 of the unfaithful scribes and Pharisees who were obstructing their Jewish brethren from entering that same kingdom. Let's look. But woe to you, scribes and Pharisees, hypocrites, for you shut up the kingdom of heaven against men, for you neither go in yourselves, nor do you allow those who are entering to go in. Woe to you, scribes and Pharisees, hypocrites, for you devour widows' houses and for a pretense make long prayers. Therefore you will receive greater condemnation. Many of the other references to the kingdom of Matthew are parables, and with that, let's turn back to the parable of the sower in chapter 13. As we noted earlier, the importance of understanding the kingdom now takes front and center stage. This verse becomes apparent when the disciples asked Christ why he spoke to the people in parables. Now let's look carefully, as his response may seem somewhat cryptic, starting at verse 10. And the disciples came and said to him, Why do you speak to them in parables? He answered and said to them, Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. For whoever has to him more will be given, and he will have abundance. But whoever does not have, even what he has, will be taken away from them. Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Notice how Christ connects the understanding of the parables with knowing the mystery of the kingdom of God. This again is very significant. Now let's look at his explanation of the parable itself, beginning in verse eighteen. Therefore, hear the parable of the sower. When anyone hears the word of the kingdom and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. One thing should immediately stand out. Christ clearly describes the seed as the word of the kingdom. And as you can see, the kingdom is squarely at the heart of this parable. Everything hinges on understanding the word or message of the kingdom. But what does that mean? And why? We can't stop here, as this parable together with Jesus' explanation was also recorded by Mark and Luke. Let's start with his explanation of the parable and Mark's account. And he said to them, Do you not understand this parable? How then will you understand all the parables? The sower sows the word. Here the seed is only described as the word. Now let's look at Luke's account. Now the parable is this the seed is the word of God. Well this is most interesting. In Matthew's account, the seed is the word Greek logon of the kingdom, while Mark simply describes it as the word, again logon, and Luke's account says it is the word here, logos of God. What are we to make of this? The first thing to keep in mind is that in a theological context, logos signifies the communication of God's revealed will and truth to man. Logos and logon are both derived from the Greek verb lego meaning to speak or to say. Strongs treats them as virtually synonymous, the difference between them being a matter of grammar and syntax. So we see that what is being sown in all three accounts is the communication of some aspect of God's revealed will and truth to man. The question now becomes which aspect of God's revealed will and truth was Christ referring to? To get the answer, we have to read all three synoptic accounts together, and reading them together, we see the description of the seed going from general, the word to more defined, the word of God, to a crystal clear and identifiable focus, the word of the kingdom. The more narrow and specific description of the seed in Matthew's account clarifies and gives definition to the more general descriptions of the same seed given by Mark and Luke. And so we see that the seed is indeed the word or message of the kingdom. Let me explain. If all we had was Mark's account, Christ's explanation of the seed as the word or logon would essentially mean the entirety of God's revealed will and truth to man. That doesn't match either the heart or spirit of the parable. It's way too broad. There must be something else either in this passage or one of the parallel accounts that will help us have a better understanding. So let's see if Luke's account can shed some light on this. His description of the seed as the word or logos of God dispels any possible doubt as to the divine source and nature of what is sown, and that does help a bit. So far then, the only guidance we have is that the seed is, in some way or another, the message of God's revealed will and truth to man. Now Christian theologians and Bible teachers have almost universally viewed this through an evangelistic lens and assumed this meant in one way or another the message of salvation. And if all we had were Mark and Luke's accounts, I suppose that would be a reasonable interpretation. And it's certainly not incorrect, but before stopping our inquiry there, we still have Matthew's account to consider. And that is where everything becomes crystal clear. And as we saw earlier, Matthew clearly and unambiguously records Christ as explaining that the seed is the word or message of the kingdom. There's no need to guess or speculate, nothing about which reasonable minds can differ or we can just agree to disagree. It's right there in black and white, or in this case, red. According to Christ himself, the seed is the word of the kingdom, not any kingdom, his eternal kingdom, the throne of David, the kingdom of heaven. Now this may be a tough pill to swallow for Christians who believe and teach that Israel no longer has a place in God's plan. And I also have to wonder if this is one of the reasons some Christian theologians and Bible scholars teach that Matthew's gospel is not for the church, but rather for only for the Jews. Well, let God be true and every man a liar. But there's more. The entire parable centers on hearing, understanding, and keeping the word of the kingdom. Not the gospel or message of salvation. That's not what Christ said. He said the word or message of the kingdom. And if that's not enough, Christ said in no uncertain terms that understanding the parable of the sower is the key to understanding his other parables. I used to wonder what he meant by that, but it's now perfectly clear. Can you see how the kingdom is everywhere in the New Testament and how central it is to everything Christ and the apostles spoke and taught? It should by now be clear that understanding the word or message of the kingdom is of supreme importance. So let's consider this very carefully. Almost all of Christ's parables are about the kingdom. Think about it. How many times have we read passages like the kingdom of heaven is like a man travelling to a far country, or like treasure hidden a field, or like a merchant seeking beautiful pearls, or like a certain king who arranged a marriage for his son? Or then the kingdom of heaven shall be likened unto ten virgins or to what shall I liken the kingdom of God? When you read these passages, what do you think of? Spending eternity in a spiritual kingdom or somewhere in heaven? A Gentile kingdom? Something else? Or do you have a clear vision and understanding not only of the kingdom Christ and the apostles proclaimed, but also of its implications for you personally both in this life and in eternity? You see, this is an excellent example of taking every thought and imagination captive and submitting them to the obedience of Christ. What do I mean? If you've been immersed in mainstream Christian culture and theology, more than likely you're going to view and interpret the parables of the kingdom as referring to heaven or perhaps a Gentile spiritual kingdom. That's essentially the way it's been taught and understood for almost two thousand years. And if that's the case, one thing is almost certain. Your view of the kingdom will not be the Davidic kingdom promised to Christ, and it will most certainly not be Jewish. And by extension, the Christ you follow and worship will not be the Christ of the Bible, the Son of David who will rule the nations from his throne in Jerusalem. You see, our view of Christ will be in line with what we believe the kingdom to be. If you're looking for a Gentile or a spiritual kingdom, the fact of the matter is you do not understand the word of the kingdom, and there's just no other way to say it. And therefore, according to Christ's own words, not mine, but the Lord Jesus Christ, whatever understanding you may think you have of the parables, no matter how right it may seem or feel, is fundamentally incorrect. The choice for all of us in this matter then becomes very clear. Either agree with Christ and submit our religious beliefs and traditions to what the Word of God actually says, or reject Him and His Father's Word in favor of our own religious imaginations and traditions. If we choose the latter, how are we any different or better than the Pharisees, Sadducees, scribes, and teachers of the law who rejected him in favor of their own religious imaginations and traditions? Do you honestly believe Christ views Christian rebellion and unbelief any more favorably or leniently than he does Jewish rebellion and unbelief? I assure you, he does not. In fact, quite the contrary, as to whom much has been given, much will be required. And so I hope you can see that the true gospel of the kingdom is the good news announced by John the Baptist, the apostles, and Christ himself, that the wonderful promises God long ago made to Abraham, King David, the nation of Israel and the Jewish people were finally coming to pass. You cannot ever separate Christ from those promises. The Jesus you and I follow must be both the biblical son of David and the prophet greater than Moses who will return to establish his throne and kingdom from Jerusalem, claim his inheritance just as God promised David, and build a house or temple for God's name. And as we've been pointing out throughout this series, this is the kingdom that Christ came to inaugurate at his first coming, and it is the same kingdom over which he will rule and reign with the saints when he returns. In our next episode, we'll continue to look at how the gospel of the kingdom was proclaimed and understood in the gospel accounts. If this is your first time tuning in, please be sure to like, share, comment, subscribe, and ring the bell so you can be notified whenever we post new episodes. If you like what you've heard today, please also leave a review wherever you're listening to this podcast. Tell us what you loved about this episode, how it may have helped or encouraged you, or you can simply leave a comment about any other topics you'd love to hear us cover in the future. Finally, remember to always keep your lamps trimmed, lit, and full of oil. Shalom and see you next time.