April 22, 2004

Webcasting around the world from the desert metropolis of Phoenix, Arizona, this is The Dividing Line. The Apostle Peter commanded Christians to be ready to give a defense for the hope that is within us, yet to give that answer with gentleness and reverence.

Our host is Dr. James White, director of Alpha Omega Ministries and an elder at the Phoenix Reformed Baptist Church. This is a live program and we invite your participation. If you'd like to talk with Dr. White, call now at 602 -973 -4602 or toll free across the United States.

It's 1 -877 -753 -3341. And now with today's topic, here is James White.

Opening Remarks and Welcome to The Dividing Line

And good afternoon, welcome to The Dividing Line. My name is indeed James White. We are coming to you live today from, as we say, call it the desert southwest, where it hasn't really gotten hot yet, thankfully, but I know that it is coming our direction.

877 -753 -3341 is the phone number. We will be taking calls probably the last half hour of the program. We've got a couple things, sort of like we did last time, we sort of mixed things up. First half hour we did some discussion of some important topics, and then the last half hour we took phone calls.

That is not to be construed as meaning that the phone calls are not important. I want to make sure that I cut off anyone right at the beginning who would call in and argue that that's what I was saying because that's not what I was saying at all.

Anyway, some of you will recall that about a year ago, a little bit more than a year ago now, as I discussed various and sundry things on the program, one of the things I mentioned was that, of course, we were moving into Iraq at that time, and I mentioned, and I hope that this was, I mentioned this, I didn't get any strong reactions out of them when I mentioned it, but I mentioned my two marine majors, which sounds sort of funny, I realize that, but there were two gentlemen that I had met via the Internet prior to the outbreak of hostilities over there, and lo and behold, they both ended up enjoying a wonderful time in the desert, and so they somehow had access to the Internet, which I found to be just so very odd.

It's really, there are a couple times that I would send an email over there, and man, I got a response back faster than the folks who lived around here, okay? And that just sort of made me go, you know, the world has become a very, very, very odd place.

But I got an email a couple weeks ago, and lo and behold, one of those marine majors was going to be joining with me today, and was going to be coming out here to Phoenix, coming to church this coming Sunday, and I said, hey, you know what, why don't you, if you can get away, if you've got an opportunity, why don't you come over, observe the dividing line?

And so I am very happy that that has worked out, that I guess the instructions I gave for driving were of acceptable quality. Then again, Major, were you, did you have to, which one of the two majors that I was talking to had to go with a lot of the convoys?

Was that you?

I went on several.

You went on several convoys?

Yeah, Rich spent most of the time down in Kuwait, so I always give him a hard time about that.

That's right, so you're the one that got to go up into Iraq a lot, and so did I give better instructions than you got over there, or what?

Well, I didn't end up in Fallujah.

That was the important part, I guess. Now, if I ask anything that you're not supposed to talk about, just say whatever you want to say and start singing the Marine hymn or whatever you want to do at that particular point in time.

But now, how did you find out about this little, teeny, tiny webcast and this little, teeny, tiny ministry out here in Phoenix, Arizona, anyway?

You know, I think I should probably back up a little bit. There's a group of about four majors, actually, probably about two, three years ago, and I don't even remember how it got started, but we met each other over the Internet.

Two of us know each other, Rich, Lino, and myself, but all of us have a reformed background, and we started debating topics over the Internet. Two of the guys I actually have never met in person.

Well, this is the first time we've met, too, so that's sort of how that works.

Actually, one of them was not reformed at the time, but he was a great fan of Dave Hunt, of all people. Actually, I was very new to the reformed faith. I came from a very mixed background, but lately of Calvary Chapel, so fairly new in a lot of the reformed doctrine.

So we got into this huge discussion about Dave Hunt, and one of your debates came up, and so we ended up finding your website.

Was it the one that he and I had on the radio?

I believe so. It's one of them that's on your website now.

Yeah, at straightgate .com. Okay, Steven Luker's website. Yeah, all right.

Actually, I think Rich was the first one to email you, and I can't even remember what we were debating about. I don't know if it was—boy, I don't remember. But one thing led to another, and then you answered back, and it just kind of tumbled from there.

And, of course, when we were in Iraq, we were starved for talking to anybody.

Oh, yeah.

There you go.

So, hey, I was—ouch, ouch, ouch, ouch.

No, but actually, your website's been great. I mean, it's spurred a lot of really healthy debates, and one of the guys, in fact, really came to—he's now—he's going to Reform Church and has really turned his life around.

His Christian life was very—he was a very young Christian, had a lot of questions. So it's been very good. It's been a real blessing.

Just briefly, what is it like—you're on war footing. We know that there were a couple incidents of—we all heard about the one incident where a grenade was thrown into a tent of sleeping people and stuff like that.

I mean, so you can never really completely relax. I mean, I seem to remember you guys mentioning that you had to have the— you were all excited the day that you could take off the flak vest because it was like 130 stinking degrees out there and things like that.

And so you could never really completely relax. But obviously being a Christian in the Marine Corps in general and armed services in general, but especially being a Christian who has a theological—a concern for theology, a recognition that truth is important, and yet you're in this situation where pluralism is almost expected of you, and now you're in a Muslim country.

I mean, were there any situations that arose over there that you can talk about that really challenged you in that realm of being consistent and where do you draw the line and stuff like that?

Well, you know, it's—I talk about a weighted question. You know, we had—war is something I guess you never really plan on being a part of. I mean, you train for it. I've been in the Marine Corps for just about 15 years, and so you plan for it, but when you actually get there and do it, everything becomes a little more crystal clear.

And I'll tell you, being in that situation without knowing Christ, I can't imagine it's— because you're faced with—you see so many things that, you know, whether it's dead bodies or violence or whatever that you don't see on a regular—on a day-to-day basis.

Plus, you're thousands of miles from home. You've got—as an officer, you're in charge of, in my case, hundreds of Marines, and they're all—you know, you're in a nasty country. You're eating nasty food, and it's hot, and it's—you've now been— you know, when the war actually started, we'd actually been over there for a couple months.

So you're already—you know, you want to get it started. You know, it's kind of a macabre thing to think, but you wanted the war to start just so we could get it done with. You know, for me personally, I think the biggest strength, kind of the motivation to be strong in my faith was that I had so many people looking up to me.

And whether I was—you know, I wasn't really witnessing to them, per se, on a daily basis, but I really saw my witnesses being strong in character and being, you know, a man of integrity. And being strong in the face of all that, you know, not losing my nerve, and being uplifting for my troops, it was—it's tough.

It's—you know, I remember a couple of experiences. We had the first week of the war. We had—we started getting some casualties. We had a lot of—we had a lot of Iraqi, actually, bodies, if you will. I had never personally had to deal with, you know, a dead person before.

And it's hot. We had no refrigeration. So, you know, the question is, how do you—what do you do with this? And it's not every day you have to deal with, you know, a rotting corpse. And I remember I grabbed an officer of mine, and we just went—we just went and buried him.

And there was this big concern over, well, you know, because they're Muslim, it's like, you know, how you face their body. And I remember at the time, I had such a cold—. I wasn't looking at these as human beings.

It was just bodies, you know, and it was— and I remember stepping back for a second going, yeah, this is really sad. These guys—these guys died, and, you know, they were Muslim. They had no—they're in hell right now.

And so it was—it was pretty—.

Sober.

Yeah, it was—there were periods like that that were very sobering.

Yeah, I imagine.

But the, you know, it was—I'll tell you, the biggest strength was the hundreds of—literally hundreds, if not thousands, of people praying for us over there. I got e-mails and letters from people I'd never met.

You know, whole classrooms of kids, kids sending me all these drawings. I felt bad after a while because I felt like I had to reply to everybody, but, you know, it was overwhelming. I would get so many cards of encouragement.

Well, I'm awful glad that it was a very different situation for a lot of the men that came back from Vietnam. And I'm awful glad that that wasn't the situation there. But was there—were there any restrictions on—.

Did you see anything to where basically Muslim sensibilities were having to be balanced against your freedom to be a Christian?

Not so much in Iraq. In fact, I was a little bit surprised because we had chaplains, of course, with us. And I know during the first Gulf War, there was a lot of concern about wearing crosses or having a Bible around, but you didn't see that in Iraq.

Now, in Kuwait, there was a little more of a sensitivity toward keeping worship services in certain places within a base, of course. They actually have restrictions against worshiping out in town and that kind of thing.

But really, in Iraq especially, you didn't see that. If anything, I thought there was pretty much a real good freedom for the chaplains to get around it. It was a very good witnessing opportunity for the chaplains.

I met some chaplains there who were just— they worked their tail off 24 hours a day, seven days a week, doing whatever they could to comfort the troops. It was a good ministry as well.

Well, great. Excellent. Now, there are still a bunch of guys over there. And do you have—I would assume there's a number of folks you know that are over there at the moment?

Yeah. Actually, the unit I was with—I came back, let's see, June last year. The unit I was with has gone back over there. So a good chunk of the same Marines who worked for me are back over there. And it's a little bit better now.

Actually, it's a lot better. For the most part, they're on built-up bases. They're in buildings. They have air conditioning. They eat real food. They can watch cable TV. It's not like it was when we were over there.

I always give them a hard time when they get back. We had it rough, and I'm thinking, yeah. But, yeah, I've got quite a few friends over there, actually.

I bet.

Well, I was mentioning to you just before we got started that I've just come in contact. So the way I got in contact with you guys, there's a gentleman over there. I'll just give his last name. He's Decker.

He's a SEAL, and I'm praying for him. I'm hoping to hear from him pretty soon. I told him to drop me an email as soon as he got in the theater, once he could do so, I would imagine. And you were involved in communications, so you were around computers and things like that.

Is it a little bit harder for a guy who's out there, and he's in a combat unit that's specifically sort of front line, a little bit harder for that kind of person to communicate than it was for some others?

Well, like I said, right now they've actually done a lot of things to make it a little bit easier on the troops over there. So they've set up, I guess you'd call it like an Internet cafe, at different places where you can actually sit and get online.

There's a lot more phones. I believe they actually have phone kiosks now over there, so you can call home. It's a little bit, like I said, it's not as much of a war footing as it is. They're operating from bases, so there's a little more, some of the comforts of home.

Of course, it's hard for people to understand just how awful a country it is over there. The heat and the sand, and it truly is a third world country, too. I don't think a lot of people realize that either.

Iraq, Combat, and Christian Witness in War

Now, you were talking about some kind of special bug?

Boy, I'll tell you, they have lots of special bugs over there. I think that the most ferocious looking thing they have over there is called a camel spider. It's actually related to a scorpion, but it's just a wicked looking thing.

It's got, I think, four huge fangs. It's not poisonous, but they're really fast. In fact, they run to the shade, so it looks like they're chasing you. We saw a few of those, a lot of scorpions. It seems like everything over there is nasty.

There's nothing cute. It's really nasty, big, stinging, either snakes, bugs, or something.

I think you sent out a picture of one of those things, and it was like, that does not look like something I want to find in my bunk room.

Not at all.

Well, hey, I really appreciate the fact that you guys kept in touch. It obviously made it more of something that... War has changed. I'm sort of a World War II aficionado, and I think of what took place at Midway and the Marines working their way up through the Solomon Islands and all that took place in the South Pacific.

You didn't have what we have today. You didn't have that kind of instant communication. You only heard about these things days or even weeks after they took place. Now, you've got satellite phones and things like that right there on top.

It's really changed the character of things, but even with that, it's still something on a screen, and if you don't know someone who's specifically there, it sort of changes it. So it was, for me anyway, we had the picture of you and Jay up on the refrigerator.

What am I thinking of? I'm thinking, duh. We had the picture of Rich, you and Rich, up on the refrigerator, and so every day, well, in fact, during the summer, every few minutes, you get in the refrigerator looking for cold water.

There's these two guys, and you all stand. I think it was when you were still in Kuwait, but the two of you were in the picture there together. So we kept you in our prayers, and it was nice to hear. I started hearing in your e-mails, well, we're hearing that we might get to go home soon.

It's just like both from you and Rich, it was just like really obvious that you could see. It's like, we're going to get out of here. We're going to eat real food. It's going to be so wonderful, and it was a lot of fun.

So I really appreciate the fact that we knew about stuff that was going on over there, and I hope, I hope, I hope you don't have to go back over there, but if you do, I hope it's to a nice space, and it's during the winter.

How's that?

Because out here, the winter is nice, and I would imagine that maybe, is there any time of year that's a little nicer than others?

Well, you know, they say it's a dry heat over there.

Well, that's what they say here, too.

Actually, you know, it wasn't too bad when we got there in February. It was like 80s, and it was actually pretty cold at night. You'd have to sleep in your sleeping bags and stuff.

Oh, yeah.

Yeah, but I think by the time I left, it was pretty much 130 every day.

It's hard to describe that heat. I felt 122, and I cannot imagine being in a tank at 130. I just, I don't understand that.

Well, mixing that with the dust, I'll tell you, I've never been so happy to get on a plane in my life when we got out of there. It was the happiest flight I've ever been on. It was great to come home.

Well, thank you, sir. I should mention that in the channel, especially when we first brought you on, there were all sorts of comments. I'm scrolling back here to look at some of them, but all sorts of comments.

Thank you, Major. Thank you. Thank you for your service. I know you're not wearing your uniform right now, but when you are in uniform, do you get a lot of sense that folks back here appreciate what you all did?

Yeah.

When we got back, especially, I was almost overwhelmed. I remember coming back, and at the time we were leaving, I was stationed at Camp Pendleton, and just about any store we went into, we had people who would say, oh, no, you don't even have to pay for that.

Just thank you. It was really kind of neat. I guess you talked a little bit about the people coming back from Vietnam, and it certainly was 180 degrees out from that. It made you feel proud to be in uniform, and it was neat.

I really enjoyed it.

I remember the first week I was over at Metro Center, and I saw some of the guys from the recruiting station sitting over there, and they were in uniform. When I got done eating, I went over, and I just stuck my hand out, and I just said, thank you for your service.

You would think I had just handed them a $500 bill or something. They were almost embarrassed. It was almost like, wow, thank you, sir. It was really neat, and I was hoping that my going over there, other people would do it, and I did see people stopping them.

It at least is different than it was then, and I hope it remains that way in the future too. So, Major J. Storms, thank you very much for stealing Rich's microphone over there and for all you did while you were over there.

I hope you don't have to go back, but if you do, I hope you get to go during the nice time of the year.

Hey, I appreciate it. It was a pleasure to be able to come out and see you.

Drag Rich out here sometimes so that we can get a picture of the three of us and I can prove that I'm almost the same size as Marines. It's fairly close. If you guys would just run me more, I'd probably be a little lighter than I am now.

Thanks for joining us on the Dividing Line today. I really appreciate it.

All right, thank you, George.

God bless. 877 -753 -3341. At one point there, I'd get two different e-mails back at times. It is sometimes hard to keep track of who was where and who was doing what, and maybe that was purposeful.

I don't know.

But it's great to get a chance to meet folks that you've corresponded with for a long, long time. And let's face it, some of us have some interesting relationships with folks that we've never met, a lot of folks even in the channel right now.

I'm looking at people who are talking. And we never even had a chance to meet some of these folks. So, anyway, 877 -753 -3341. I need to do a review here before we get too far into the program because the fact that I've heard we get e-mails.

Where do we get e-mails? And I knew this book was coming out. I had heard about it while it was in preparation. There's actually two books, Why I'm Not an Armenian and Why I'm Not a Calvinist. IVP has put these out.

I guess that's sort of their version of the Dave Hunt debate that we did with Multnomah. And this is 230 pages, so it's not overly long. It's not massive. And I got it. This is Jerry Walls and Joseph, I think it's Dongel, or is it Dongel?

I'm not sure where to put the emphasis on the right syllable there. Both of them are professors at Asbury Theological Seminary in Wilmore, Kentucky. And this is, of course, Why I'm Not a Calvinist. On the back it says, What's Wrong with Calvinism?

And there are some interesting comments on the back. You might ask, okay, how do you evaluate a book? Well, there's a number of books. I've got some huge books sitting around here. I've got a number of books against Calvinism.

And so when I get these tomes, and some of them are 700 pages long, what do I look at? Well, the first thing I look at is the scripture index. And I look at key passages. And it's real simple. Maybe I'm just not all that bright.

Maybe I just do things in a very simplistic way. But the fact of the matter is I look at the key texts. I look at the key passages. And I find out pretty quickly whether this is a philosophical work or whether it is a work that has exegetical content to it.

And so I opened up the back. And lo and behold, there is a scripture index. Yay, that's a step in the right direction. And guess where I went first. Well, where else would I go first? I went to John chapter 6.

And I found John 6, 37 through 40, page 120. And so I turned to page 120. And I looked all around page 120. And there's nothing about John 6 there. And so I looked at 119, 118, 117. Maybe it's typo. Maybe 102.

I don't know, nothing there. The other direction, 122. Actually, there's nothing about John 6 anywhere near page 120, it says. And that's not a good way to start a review of a book is that the scripture index isn't right.

All right, well, let's see. John 6, 37, 75 and 77. Page 75 and then 639 is pages 75 and 77. 644, page 75. 645, page 77. Sounds like that's where it's going to be. So I went to pages 75 and 77.

Nope, nothing there.

But I went ahead and I finally, on page 73, I found the discussion of John 6, 37, 39 and 44. So point one, scripture index, not too good, not working too well. But I found it. And I started looking at it.

I'm just going to read it to you. And I don't know, what can I? I need to read it to you so you won't think that I'm just misrepresenting these things. There's a little quotation of 6, 37, 39, 44. So you just cut the main, just a couple of phrases out, put them together.

Calvinists detect in these words support for the belief that God has already selected those particular individuals he wishes to save. It will be these and these only whom God will draw to Jesus for salvation.

All others will not be drawn and will therefore have no ability to see who Jesus really is or to believe in him. Many contemporary Arminians may puzzle a bit over these verses since their view of fallen humanity doesn't necessitate God's gracious work to make faith possible.

So obviously before this, the authors have drawn some distinction between their view and what sounds like sort of a hardline Pelagian view. And so they want to make sure that they are emphasizing the need for some kind of work of grace for salvation to take place.

Classical Arminianism strenuously, Arminians strenuously affirm the necessity of God's drawing grace, but insist that such grace is universally and dynamically active in the spirit's work among all peoples.

We have already explained why we find the contemporary Arminian view unacceptable, since it underestimates the binding and blinding power of sin. But neither of the other explanations accounts to the larger context of these verses.

Against the classical Arminian explanation, it must be noted that Jesus was addressing hostile Jewish leaders who were in fact rejecting the teaching of Jesus. We must conclude then that Jesus' claim that the Father must draw any who would come to Jesus stands as the precise explanation for why these very hearers had rejected Jesus.

The Father had not drawn them. It will not do, therefore, to imagine that the drawing Jesus has in mind here is a universal drawing of all persons toward salvation. Now what's significant about that? Well, what is the first response that everyone gives to John chapter 6?

But, well, it says over in John 12, 32, that if I be lifted up, I will draw all men unto myself. And so this drawing is universal, and therefore this passage isn't particular about election or predestination.

Well, they're saying that won't do. But don't get too excited yet. But the Calvinist reading likewise fails to account fully for the context. Now I'm hearing this more and more. This was offered as a response.

It follows a little bit what you have in Lenski. It follows what you have in other classical Arminian works. So if you want to hear, we're going to go ahead and skip the break, because I took, if that's all right.

Okay, thanks. All right, we'll go ahead and skip the break and move on. The Calvinist reading likewise fails to account fully for the context. Jesus is locked in strenuous debate with religious leaders who claim special knowledge of and standing with God.

Now, follow this along, because this is, like I said, this is probably the quote-unquote best response. And once you've got the best down, well, there's not going to be much else that's going to be offered.

From this privileged position, they seek to discredit Jesus completely. Their implied charge essentially involves an attempt to sever Jesus from God, affirming the latter while rejecting the former. That's put in italics, by the way.

In doing this, they wish to establish the right to claim, We know God intimately, but you are utterly alien to us. We stand in right relationship to God, but we completely reject you. Now, one thing that's interesting to note is that John 6 does not say Pharisees, Sadducees, Scribes.

These are the people who heard the message the day before. And so a certain assumption is being brought into the text at this point. Jesus' countercharge strikes directly at the root of their authority, the presumption that they knew God in the first place.

You have never heard his voice, nor seen his form, nor does his word dwell in you. John 5, 37 -38. What I'm discovering is that this one argument that comes from Schenck, and it's also sort of a little bit mentioned or relied upon or noted in Lenski's commentary, just a tad, this is the idea is that the context of 6 is 5.

Well, of course, 5 comes before 6. But in the narrative, there is a clear distinction between the two chapters. In fact, the context of John 6, beginning in the 30s, around that section in Capernaum, is the previous day's ministry, the feeding of the 5 ,000, and Jesus' rejection of their wanting to come and make him king.

Well, instead of seeing that as the primary context, chapter 5 becomes the primary context. And the Jewish leaders and the whole nine yards, it's there. I would question that immediately from the start.

But anyway, far from knowing Jesus then, Jesus' opponents had already rejected not only the testimony of John the Baptist, but also of Moses. If you believe Moses, you would have believed me, for he wrote about me.

But since you do not believe what he wrote, how are you going to believe what I say? John 5, 46. Well, this was said to the Jewish leaders, but the Jewish leaders aren't the ones in John 6. In this question posed by Jesus, we discover the key principle.

Rejecting God's first offerings of truth will utterly block further illumination. There's the argument. Catch this, let me repeat it. In this question posed by Jesus, we discover the key principle. Here is how you get around John 6 in an Arminian mindset.

Rejecting God's first offerings of truth will utterly block further illumination. God will not offer more truth or manifest his full glory, the eternal Son, while light at hand is being spurned. In other words, we can't actively reject the Father and at the same time have any chance of accepting the Son.

Since the Father and Son are one in nature, character, and mission, the rejection of one necessarily involves rejection of the other. The fundamental issue of this passage is not that of predestination, but of Christology and the unity of the Father and the Son.

About chapter 5, that's right. But that's not what's going on in chapter 6. That's the problem. These men had not only heard Jesus the day before, and liked what he said, and wanted to make him king, but the ones Jesus is addressing in John 6 have now taken the effort.

They are called seekers, very same Greek term that Paul used in Romans 3. They are seeking after Jesus. Because they've taken the time to get into boats, cross the lake, and find Jesus in the synagogue Capernaum.

So this is a complete rewriting of the context. And it sounds good. I mean, you can't reject the Father and expect to have the Son, or vice versa. That's perfectly fine. John 5, perfectly fine. But that's not the context of John 6.

Different audience being brought into it. I continue on reading. There's only one paragraph left. This is everything the book says about John 6. The entirety. You're going to hear the whole thing. You say, but I didn't get any exegesis of John 6 yet.

I really wouldn't expect that you would. Every book I've ever read doesn't bother to do so. The Jewish opponent's inability to come to Jesus did not lie then in the hidden eternal plan of God, but in their own track record of trampling prior light, of having already denied God Himself and spurned God's corrective punishment.

Had they received Moses fully, thereby coming to know the Father to the degree possible at the time, they would already have belonged to the Father's flock, and the Father would have drawn them to the Son.

But in rejecting Jesus, they demonstrate that they had never surrendered to God in the first place, that they had set their faces like flint against all His continued overtures. Since they did not belong to the Father's own flock, they wouldn't be part of the transfer of sheep already trusting the Father into the fold of the Son, John 6 .37 .39.

There's how you get around the elective decree, is that the implied assertion here is, well, the ones that the Father gives the Son in John 6 .37, all the Father gives me will come to me, they're the ones who had already demonstrated faith in the Father, they had made themselves the Father's flock, they had joined the Father's flock by their acceptance of the teachings of Moses.

So they then become the ones that are given by the Father's Son, and in reality, all of John 6 becomes pretty much irrelevant to us today, because it only had a historical fulfillment in that particular context.

Their spiritual vanity came to full light when they imagined themselves as being qualified to pass judgment on Jesus, the very embodiment of all truth, while persistently spurning God's lesser lights, Moses and John the Baptist.

Were they willing to drop their pretensions and surrender to God's teaching, they would have been taught by God and led on to the Lord of life, since Jesus promised that everyone who listens to the Father and learns from Him comes to me, John 6 .45.

Now, that is probably the briefest and clearest presentation of this argument that I've heard. I remember within the past five months, someone trying to present this very argument to me, and it was very difficult to get the point.

But now, there it is, there it is in clarity. Now, how do you respond to that? Well, it sounds nice, but again, when you try to go into the text, and you try to exegete the text verse by verse, line by line, word by word, you don't come up with this.

You don't come up with that as the context. And you do not follow the argument when you start asking questions like, all the Father gives me will come to me. Well, you see, those are just the ones who have made themselves of the Father's flock by believing what He said before.

Where does Jesus say that? Where are you getting that from the text? And that's why, again, I know I sound like a broken record. I will never become popular with the powers that be if I keep saying this, but you need to start with the text.