Arrogance (James 4:17-19) | Adult Sunday School

The Gift of Storytelling and God’s Humbling of Nebuchadnezzar

Quick announcement before we begin. I'll say it now while I can remember it. If we finish before 9 .20, I think like 9 .15 you can go out, give me some help here, you can go out into the foyer but you've got to be quiet until 9 .20, is that kind of the way it goes?

If I finish at 10 .15, that's what I meant, 10 .15, thank you. If I finish at 9 .15 it's over, what do you think? It's pretty good, wasn't it? I'm done, I'm out of here. 10 .20, isn't that right, when the youth or the young person's Sunday school thing is done?

So let's just be respectful in terms of talking for that, okay? Great, well welcome this morning, glad you're back. Let's pray and we'll begin. Well Father, it is again a privilege and a joy to gather together with the people of God in this place to open the Scriptures together and to incline our hearts and our ears and our minds to the Word of God.

Our Father, we pray that your Spirit would do His good work in us this morning during this time and applying the truth where it needs be. Father, may you rebuke us where we need to be rebuked. May you exhort us where we need exhortation to excel still more.

May you strengthen us and encourage us and even enable us to see small victories by your grace even day-to-day as we continue our ongoing struggle with sin. We thank you that sin has been fully and finally dealt with in Christ, that we are not on our own in this matter, but He has secured our perfect righteousness and His Spirit is now mediating that righteousness to us in the day-to-day as we fight sin and grow in the likeness of Christ.

In His name we pray, amen. Look at that, boy I close my eyes, open them again and boom, big crowd. Let's try it again. Two or three more times, the place will be full. There's an expression that everybody loves a story and I think that's got to be true.

I don't think I've ever met anybody who didn't like a good story and Jesus Himself was a master storyteller and truth packaged as stories is a very memorable way to teach and my children as they were growing up loved stories as most children do and they loved it when I would read stories to them and it was generally my practice to do that, to read to the children and one of their favorite stories when they were young for each and every one of them was a children's book entitled The Braggie King of Babylon.

The Braggie King of Babylon. It was a fun little book and it recounted the story of Daniel chapter 4 where Nebuchadnezzar was reduced to the status of a beast before God eventually restored him to the throne and it was just a great way to teach that story from Daniel 4 and have much to talk about in the process but you do have to ask yourself why did God so dramatically humble that king?

Why did He act in that way to so dramatically humble him as no other king in history has ever been humbled? I think the answer is because in his arrogance the king had forgotten and this is Daniel 4 .25 that the most high is ruler over the realm of mankind and bestows it on whomever he wishes.

That God alone bestows the kingdoms and I think for the nation of Israel it was Yahweh's humbling of Nebuchadnezzar that provided a vivid picture of Yahweh's sovereignty over all kings. You remember Israel is a captive people at this time and for the next 600 years they will be very much a captive people under succeeding empires that arise and so if Nebuchadnezzar could be humbled in that way then by extension any and every king could be humbled in that way should Yahweh so choose.

So it was designed to encourage and exhort and strengthen the faith of the captive people of Israel. So what does that have to do with us this morning? We are in James chapter 4 by the way so you could turn there to James chapter 4 we're looking at verses 11 -17 but what does the story about the king of Babylon being humbled have to do with us this morning?

None of us have a fraction of the power or the authority or the glory or the might of Nebuchadnezzar nor will we ever. And yet we have a fraction that we still act often as though we were independent of God.

As though we were independent of God. We could say in a word that by nature we are an arrogant people. By nature we are an arrogant people and that's the title of this morning's session is arrogance from James chapter 4 verses 11 -17.

Let's read the text together before we begin. Do not speak against one another brethren. He who speaks against a brother or judges his brother speaks against the law and judges the law. But if you judge the law you are not a doer of the law but a judge of it.

There is only one lawgiver and judge the one who is able to save and to destroy. But who are you to judge your neighbor? Come now you who say today or tomorrow we will go to such and such a city and spend a year there and engage in business and make a profit.

Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. Instead you ought to say if the Lord wills we will live and also do this or that.

But as it is you boast in your arrogance. All such boasting is evil. Therefore to one who knows the right thing to do and does not do it to him it is sin. This morning from this text James I think reveals for us two common marks of arrogance.

Two common marks of arrogance. Common meaning that we are all subject to them now and again perhaps more often than we would like to admit. And we frequently overlook and excuse these to our own shame.

Two common marks of arrogance that we frequently overlook and excuse in ourselves to our own shame. The first mark of that arrogance is found in verses 11 -12. The first mark is judgmentalism. Notice where James says do not speak against one another brethren.

He's back to the tongue again. He's returning back to the sins of the tongue. Previously he has addressed the tongue. Chapter 1 verse 26 if anyone thinks himself to be religious and yet does not bridle his tongue he deceives his own heart.

This man's religion is worthless. Comes back in chapter 3 verses 1 -12 and addresses the tongue again. We could lift out verse 6 for example. The tongue is a fire. The very world of iniquity. The tongue is set among our members as that which defiles the entire body and sets on fire the course of our life and is set on fire itself.

Verse 10 from the same mouth come both blessing and cursing. My brethren these things ought not to be this way. So the tongue is very much a theme that comes back over and over and over again here in this rather short letter.

Last week we finished in verse 10 of chapter 4 with James his statement about humility where he says humble yourselves in the presence of the Lord and he will exalt you. And now again back to the tongue.

He returns again to the sin of the tongue and in particular the destructive speech patterns among the community of believers. Notice again in verse 11 he returns to the familial and loving terminology of brethren.

He's calling them his brothers. You remember that he called them adulteresses last week because it was so serious an issue. Now he's back to that kind of pastoral terminology brethren so it's back to brethren.

And it's brethren there is something going on among you that has to stop. It must end. Do not speak against one another brethren. This is a particular word katalaleo which is a kind of a fun word to say.

It's an intensified word to speak and the idea is to speak evil of or to slander or to say bad things about another person or literally to speak down on. So that would be the literal rendering of it katalaleo to speak down on and we might in our parlance call that to run somebody down with our mouths.

That's the idea. And notice he says do not speak against. It's a present active imperative. I just tell you that because it indicates that this is not a one time event among the people of God here. This is actually a habit.

This is a pattern and he is telling them this pattern has to stop. This pattern has to end. They are to cease. They are to cease immediately this activity in which they are engaged. Running one another down with their mouths.

I think evidently it's probably if you go back to verse 1 of chapter 4 where the source of the quarrels and conflicts. I think evidently it's probably the way that many of those quarrels and conflicts were expressing themselves through that kind of evil speech running one another down.

We could elaborate it a little more and basically say that James is condemning in them and by extension in us, you and I, things like willful false accusations. So making a false accusation against a brother and doing it willfully on purpose.

Or exaggerating a real fault for the purpose of damaging someone's character. The needless repetition of a real fault. A fault that is true, it is real, but the idea that it's being repeated and it's being repeated verbally and it's being repeated one to another.

In fact we would talk about that sort of thing and call it slander, wouldn't we? So it's all of these kinds of sins of the tongue. All these kinds of speech, willful false accusations, exaggerations of real faults, needless repetitions of real faults, slander, all of these kinds of speech, destructive speech, are designed to damage the character and reputation of another person.

That is their purpose. It is to destroy someone else with our mouths. James says it's going on among you, it's a regular occurrence among you and it has to stop. It just has to stop. And I think that the serious, I mean it's the seriousness of it is heightened I think because it's directed again, notice, to one another brethren.

It's not just they speak poorly and even destructively in general of people outside the community of believers, but they're speaking this way about those inside the community of believers. Those for whom love is to be the defining characteristic.

John 13, 35, they'll know you are my disciples by your love for one another. And rather than a demonstration of the love for one another, what is going on here is this speech and it appears like many if not all of them are participating to one degree or another in speech designed to tear down, to destroy the character, to damage the reputation of their brothers and sisters in Christ.

That's pretty heavy duty. That's pretty heavy duty. And what causes that do you think? Like what causes a Christian to speak evil of a brother or a sister? What causes that kind of behavior to manifest itself?

I mean like what's going on, okay, we're all guilty here. To one degree or another at one time or another we've all participated in this. So like what possesses us, what's going on inside our heart and our head that's that would lead us to use our God-given gift of speech in a destructive way like that to attack the character, to damage the reputation of another person and particularly a brother or sister in Christ?

What would possess us? Well, we don't have to speculate because James is going to tell us not in an exhaustive way but in a representative way that there are presumptions going on here regarding both God and His law.

And it is these presumptions, this presumptuous attitude towards God and His law that is motivating, at least for here, this kind of destructive speech. There are two of them he identifies. The first here is still in verse 11 and it's the idea that I'm above the law.

That's the, now that's shocking to even say it out loud, right? Because we don't voice these things out loud. But it's this idea that I am above the law. I'm above the law. He who speaks against a brother or judges his brother speaks against the law and judges the law.

But if you judge the law you are not a doer of the law but a judge of it. Now the word here, the word is crino, it's the word for judge and it's more than the idea of just rendering an opinion. It has the idea of condemning.

That's the significant point of it. It's the idea of condemning, the judgment to condemn. In fact, if we were to paraphrase verse 11 using the idea that katalaleo is to run someone down or let's just say to slander someone and the idea that to judge is to condemn, then we would get a paraphrase something like this in verse 11.

I think it's helpful because I think it drives it home for us. He who slanders a brother or condemns his brother slanders the law and condemns the law. But if you condemn the law you are not a doer of the law but one who condemns it by your actions.

Oh, that sounds serious. In fact, it is serious. And there's an amazing sort of biting irony to all of this because the person who is slandering the brother and condemning the brother, James is actually slandering and condemning the law and the irony lies in this.

It is the law that condemns us. It is the law that condemns us and yet we presume to sit in judgment upon it. It's an incredibly sin motivated reversal of true opinion, true judgment. Now, an obvious question is what law is he referring to?

What law are they sitting in judgment upon? What law are they condemning? Not by their spoken word but by their actions, by their behaviors. What law are they? Well, I think again in context we would have to find in back to chapter 2 verse 8 where he calls it the royal law or we might say the law of our king.

And what is that royal law? What is that law of the king? The law is to love our neighbor as ourselves, not to tear him down. That's the law. That's the law. Leviticus 19 .18, you shall love your neighbor as yourself.

I am Yahweh, right? The two great commandments, love the Lord your God with all your heart, soul, mind, and strength and your neighbor as yourself. In this you fulfill all the law. So the law that they are sitting in judgment over that they are condemning is the very law that says they are to love one another and they are not loving one another, not even close.

Again, notice how he picks up the word neighbor in verse 12. At the end of the verse, but who are you to judge your neighbor? Same terminology we would find in Leviticus 19 .18. So I think this is clearly what he is talking about.

The law, the royal law, the law of the king is to love one another and yet the behavior is in dramatic opposition to it. Now, by slandering or criticizing the fellow believers rather than loving them, what is being communicated in effect is that the law is not good.

This law is not good and should be repealed. Or, perhaps more likely, it's true for others but it's optional for me. This law to love is, okay, so yeah, they should love me but it's optional that I need to love back.

It's an unspoken kind of attitude but it's very much there, very much there. And it's such a contradiction, isn't it? To be a Christian to be indwelled by the very spirit of God who makes us one in the body of Christ and yet to use that God-given gift to tear down, to damage, to destroy one another.

It would be like a police officer who steals. It's just a contradiction. Or, perhaps one that's near and dear to us after these last few years, rules for thee and not for me. Rules for thee and not for me.

So I think that's exactly what is going on here is this first presumption, I'm above the law. That's why they're judgmental. They do not see themselves under the royal law but in some sense sitting over it, judging it, condemning it.

The second presumption in verse 12 is, I am like God, qualified to judge. I am like God, qualified to judge. So I am not only above the law, doesn't apply to me, but I am now like God and in a position to judge.

Notice verse 12, there is only one lawgiver and judge, the one who is able to save and to destroy, but who are you to judge your neighbor? Who are you? I mean, in setting themselves up above the law, James is telling us that in effect they're usurping the role of God.

They're usurping his role, they're trying to step into his position. And he is very emphatic about this, isn't he? There is only one, he says. There is only one lawgiver and judge. Because there can only be one sovereign in the universe and that sovereign is God.

Sovereign has all power, all authority to both save and cast into hell, the words of Jesus in Luke 12, 5, but I will warn you whom to fear. Fear the one who, after he has killed, has authority to cast into hell.

Yes, I tell you, fear him. There can be only one sovereign, can be only one judge. Newsflash, it's not you, it's not me. Again, if we were to paraphrase this a little bit, put it in some colloquial terms, James would be saying something like, do you have what it takes to judge humanity?

Really? Do you have what it takes? We should emulate Job, put our hand over our mouth, huh? Put our hand over our mouth. James questioning here, but who are you? Verse 12. It reminds me of the Apostle Paul and it reminds me of the Apostle Paul's words to the believers in Rome.

Because there in Rome, they are tearing up one another over the exercise of their biblical freedoms. That biblical freedom that is ours in Christ and is massive, had become an occasion to tear up one another.

And so Paul addresses them in kind of similar terms. Romans 14, 3 and 4, let not him who eats regard with contempt him who does not eat, and let not him who does not eat judge him who eats, for God has accepted him.

Who are you to judge the servant of another? To his own master he stands or falls, and stand he will, for the Lord is able to make him stand. Beloved, so there is a massive temptation for all of us, all of us, to judge one another.

And those kinds of judgments, they can occur at all levels in the church. From the very eternal sort of things, with judgments like, boy they, I don't know if they are really a Christian or they can't even be a Christian and participate in this, that or the other, to the very trivial.

Man, do you see the ugly clothes they wear to church? What an ugly outfit. To which James would respond, who made you the world's fashion judge? Who appointed you that way? It happens, and it happens without us even thinking about it at times.

We just, we open our mouths and we speak. Now what would James' solution for this be? What would his solution for this kind of critical speech, this judgmental speech? His solution is very direct and it's very simple.

You ready? Stop it. Stop it. Don't do it. Just don't do it. It's like the Bible's commands regarding sexual immorality. Destructive speech is to be immediately ended. Cease and desist. Not to be named among us, Ephesians 5 .3.

Not something that we're going to say, well, you know, yeah, I've got this tongue, yeah, it gets me in trouble a lot, but I'm working on it. No, that's not what he would say. He would say it's got to end.

Because out of the same opening can fresh and salt water come? These things cannot be, my brothers. Can't be this way. Can't be. Well, that's the first of the common marks of arrogance is judgmentalism.

Judgmentalism. The second is self-confidence, verses 13 to 17. Now there's an interesting tie, I think, between judgmentalism and self-confidence. And here's the tie. Human weakness should restrain us from engaging in either behavior.

And yet it doesn't. And yet it doesn't. Just like the believers, the James writing to you and I, we frequently forget our place in this universe, and we start acting like we're God. We are self-confident.

And again, James gives us two illustrations of the way this self-confidence manifests itself, and it comes in the area of presuming upon the future. Our self-confidence reveals itself in that we presume upon the future.

And we do so in these two ways. First, in verse 13, we assume our future plans. We assume our future plans. Look at verse 13. Come now, you who say today or tomorrow, we shall go to such and such a city, and spend a year there, and engage in business, and make a profit.

This come now, we might say, wait, wait, wait, just a minute. That's the idea. Just a minute here. I think he's engaging not a particular individual or even small group of businessmen, as it were. I think he's speaking here to an imaginary group of merchants, but the point is well-made and well-received.

They're going to go to such and such a city. These merchants are deliberately self-confident planners. We can see it there, right? They've decided where they will go. We're going to go to such and such a city, when they will arrive, and how long they will stay, and so forth.

So they've got it all planned out. They're very self-confident in their plans. Beyond that, they're also quite certain about the results of their plans. Notice, we're going to engage in business and make a profit.

That's confident. I think, again, the reality here is James is not exclusively focusing on business people, although business people are certainly susceptible to this kind of sin. But he's speaking to all of us, all the believers who engage in the sin of presumption about the future.

Look at verse 16, but as it is, you boast in your arrogance, all such boasting is evil. I think it applies to all of us who engage in it to one degree or another, at one time or another. So I think he's, again, speaking to all of us.

We all have fallen into judgmentalism. We all fall into self-confidence, and how easily we can slip into it. This kind of self-confident thinking. So let me give you a few illustrations. For example, I don't want to join this church because I'm only going to be here for a year.

I'm here in the community on a short-term job assignment, or I'm graduating from high school and leaving, or I'm graduating from college, whatever it is. I'm only going to be here a year, so I don't want to join the church.

It's a pretty self-confident assertion. Really? You're only going to be here one year? Are you sure of that? Really? You're sure? Or how about this one? After I graduate, I'm going to get a job, I'm going to get married, I'm going to buy a house, and I'm going to have four children.

Nice. Rather self-confident assertions about the future there, young man. Or how about this one? I'm going to retire, I'm going to travel, I'm going to see my grandchildren, and I'm going to enjoy life.

I can't tell you how many people I know who make these kinds of assertions, and then one of the partners comes down sick, like seriously sick, and all the plans are gone. They're all gone. You work your whole life to retire, and it's gone.

How about the young person who says, well, I'm going to go to Bible college and become a missionary. Really? Really? All you need to do is find a church who's willing to support you, or maybe a hundred churches who are willing to support you.

That's a rather confident self-assertion, young man. I'm going to get a promotion, and that promotion is going to provide such a pay raise, it's going to take care of all of our financial needs, and we will live comfortably after that.

Really? Big promotion, huh? Yep, I'm going to get it. Here are the words of the Gospel of Luke chapter 12, beginning in verse 18. This is what I will do. I will tear down my barns and build larger ones.

There I will store all my grain and my goods. I will say to my soul, soul, you have many goods laid up for many years to come. Take your ease, eat, drink, be merry. Sounds like retirement. But God said to him, you fool.

You fool, this very night your soul is required of you, and now who will own what you have prepared? So is the man who lays up treasure for himself and is not rich toward God. Proverbs 27 and verse one, do not boast about tomorrow, for you do not know what a day may bring forth.

And we don't. And we don't. But we are a self-confident people. We are a self-confident people, and we presume upon the future, and we do it first by assuming our future plans. Secondly, we assume our future longevity, verse 14.

We not only assume our future plans, but we assume our future longevity, verse 14. Yet you do not know what your life will be like tomorrow. You're just a vapor that appears for a little while and then vanishes away.

I mean, not only do we not know what God's providential plans are for our life, we don't even know if we'll be alive tomorrow. None of us know that. James says that our lives are like the steam over a cup of coffee, like our breath on a cold morning.

Here and gone. Here and gone. Here one minute, gone the next. Accidental death, life-shattering illness, the return of Christ. Oh yeah, there's that too. Yeah, there's that too. We cannot predict with any certainty the longevity of our lives.

We do not know. We do not know. And since we cannot guarantee our existence for even one day, how can we confidently declare what will happen in the future? Answer, we can't. We cannot. So what would James say to us?

James, help me. Okay, I get it. Yeah, that's it. Here and gone. Help me. Verse 15. Instead, you ought to say, if the Lord wills, we shall live and also do this or that. If the Lord wills, we'll live and we'll do this or that.

Now, James is not giving a religious formula by which we baptize our independent plans. We make our plans and then we end with, if the Lord wills. It's kind of like ending our prayers in Jesus' name, right?

It's a way that instead of yours truly, we end like that. It's an expression of a very deep and profound theology, a very deep dependence upon Christ, a recognition of his providential rule and leadership in our lives.

If he wills this or that, and if he doesn't, it won't. We can't just simply make our plans and say, if the Lord wills. That doesn't get at it. We have to consciously believe and live our lives in light of that truth.

That's the secret. That's James' answer for us. And how do I know if I'm doing that or not? Well, one way you can get an idea is how do you respond to disappointment? How do you respond to deep disappointment?

How do you respond to frustrations where things don't work the way you want them? The way you think God would like them for you? How we respond reveals much about what we really do believe about his sovereign leadership of our lives.

How do we respond? Verses 16 and 17, but as it is, you boast in your arrogance. All such boasting is evil. Therefore, to one who knows the right thing to do and does not do it, to him it is sin. Self-confidence is not a small matter.

It's not an itsy-bitsy little sin. James says it's a betrayal of an arrogance that lies deep in our heart, and that arrogance is evil. It is evil. Beyond that, he says, once we come to realize this truth and yet be persistent and persistent in our refusal to submit, genuinely submit our plans to the will of God, then it is a case of clear sin.

It is clear sin. He knows the right thing to do. You see it? Therefore, to one who knows the right thing to do, what is the right thing to do? It's to recognize God's sovereignty over your life, that you are but a vapor, a wisp above a cup of coffee.

That's all you are. Once you intellectually understand that, but then persistently refuse to live in light of that reality, then to you it is sin in all of its manifestations. So it probably ought to be said here, and this is as good a place as any, that James is not condemning planning.

James is not condemning advanced planning. The New Testament is filled with examples of planning, even strategic planning. You cannot read the book of Acts, follow the church planting strategy of the Apostle Paul, and not see strategic planning.

He goes here, he bypasses here, he goes, do a little work, and you'll figure it out. But I think that probably the clearest illustration in the New Testament of strategic planning is found in the ministry, the public ministry of the Lord Jesus Christ himself.

During his three, three and a half years of public ministry, he executed the most perfect and the most biblically shrewd plan to enable him to move and minister in the land where they hated him and wanted him dead, and yet he was able to move in and out.

And how did he do it? He was a genius. He began his ministry by cleansing the temple and completely infuriating the Sadducees who would have killed him right then and there, and then he left for Galilee.

Why? Because Galilee is the territory of the Pharisees. Oh yeah, the Pharisees and the Sadducees, they hate each other's guts. Oh yeah, they do. So he spent a considerable amount of time in Galilee until he had all of the Pharisees ready to stone him.

And then he slipped away north into the Gentile land, then to Mount Hermon, and then over into Perea, outside the reach of Herod, constantly one step ahead of the hangman, until he returned for his triumphal entry, cleansed the temple a second time, and by this time, the Pharisees and the Sadducees are willing to overcome their hatred, their mutual animosity, an enemy of my enemy is my friend, and they conspire together and he's on a cross, less than a week.

Shrewd as a serpent, innocent as a dove. It's masterful. Masterful. Planning is good. Planning is good and proper, as long as it is done under the realization that God is sovereign. God is sovereign and we are frail.

We are weak. We're ignorant. We're entirely dependent upon Him for every single breath we draw. If we can plan in light of that base reality, then we could and should plan. How do we take Christ into our planning?

This could be a whole multiple message. Maybe the pastor will do this for us someday. But let me just suggest two for you quickly. Number first, recognize His providence over your life. How do you take Christ into account in your planning?

Recognize His providence. In other words, He may have other plans for you. He may have other plans for you. Proverbs 16 .9, the mind of man plans his way, but the Lord directs his steps, the Proverbs tell us.

Recognize His providence in your planning process. And secondly, recognize His will over you. In other words, does your planning inviolate Scripture? Search the Scriptures, make sure your plans do not violate the clear precepts of Scripture or the necessary implications, and then plan.

Let's wrap it up this way. My friends, on judgmentalism and self-confidence, they have no place in the life of God's people. Wouldn't you agree? But they are insidious, and they are persistent, and they must be battled.

We must put an end to it, make a decision. Our mouths are not going to be used in this way, and then each and every day, in dependence on the Spirit of God, drawing close to Him, that the devil might flee from you, to use James' words.

We exercise speech that gives life, that conveys grace, that is life-giving, that it might be the habit of our lives until the Lord comes to take us home. Let's pray. Our Father, the gift of speech is a gift that You have given to only us in Your creation.

Among this terrestrial realm, we alone have this gift of speech. And it is an amazing gift, the ability to communicate with one another, and the ability to communicate very complex ideas, the ability to write, to sing music, to poetry, to read, to pass on history and culture and family value, and most gloriously, the Gospel of the Lord Jesus Christ.

What a gift it is! And yet, our Father, how often we find ourselves used by the devil utilizing this good gift of Yours for ill purpose. And our Father, we confess that it is not often that it's planned.

Not that we wake up in the morning and have a picture in mind of a particular individual and say, okay, today I'm going to destroy his character with my mouth. We just even say it, it sounds crazy. And yet, that can slip out.

We can find ourselves there. Oh Lord, help us. Help us as a people to be pure of speech. Help us to train our tongues to speak only that which gives life, which gives grace to our hearers. Father, we know that the restraint of the tongue begins in the heart, and so we're praying for there, for Your mysterious work of Your Spirit in us, responds to Your Word.

Transform us. Sanctify us. Grow us in the likeness of Christ. Protect us here at this amazing body of which we find ourselves a part, that we would never contribute to the destruction or the criticism of a brother or a sister with our own mouths.

We know it's real. We know it lies close at hand. We know, our Father, this was not just some ancient problem of some believers 2 ,000 years ago with no relevance for us. We acutely feel it even now and in this moment that it lies close at hand.

Help us, we pray, for the glory of Christ. Amen. You have three minutes. Did I have to stay in here, Thomas, for three minutes or can they...three more minutes. You've got to be quiet-ish. In here you can like, yeah, stand on the chairs over there.