Exploring The Name of God part 9

Pastor Spell delves into the Name Incarnate, Jesus the Name, YHWH incarnate,  the only Name we have been given. 

Transcript

SPEAKER_01 0:01

Welcome to Know Your Bible Institute classes. Today's session on the name of God. We'll discuss the name incarnate, Jesus, and the I am sayings. We begin, the Word made flesh. The Gospel of John opens with a theological bombshell that would have stunned any faithful Jew steeped in the scriptures. It starts in the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made. Without him nothing was made that has been made. In the beginning, the Hebrew word better sheet, the same opening words as Genesis. John is deliberately echoing creation, but now revealing something hidden in plain sight all along, the word logos in Greek, who spoke creation into existence. Let there be light. Let there be an expanse. Let us make mankind. This word wasn't just divine speech, but a divine person. And then comes verse fourteen in the Gospel of John, which changes everything. The word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son who came from the Father, full of grace and truth. The Greek word translated made his dwelling is Eskinosin, literally tabernacled or pitched his tent. John is using vocabulary that would have immediately called to mind the tabernacle in the wilderness, where Yodivalfe's glory dwelt among Israel, where his name resided, where his presence was encountered. Now John declares, that same presence has taken human form. The glory that filled the tabernacle that descended on Sinai that was too intense for Moses to look upon directly, that glory now has a face, a name, a human body. The invisible God has become visible. The infinite has entered the finite. The name has become incarnate. This is the most audacious claim in human history. And throughout John's Gospel, Jesus will make this claim explicit through a series of statements that directly echo the name revealed to Moses at the burning bush I am. The I am formula in John's Gospel. In Greek, the phrase is ego emi. Literally, I am or I'm the pronoun is emphatic. When used with the predicate, I am the bread, I am the light, it's grammatically normal. But Jesus uses it in a way that goes beyond grammar into theology, particularly when he uses it absolutely without a predicate, echoing God's self-revelation at the burning bush. John records seven major I am statements with predicates, plus several absolute uses that are even more striking. We'll explore these declarations and their connection to the divine name. I am the bread of life from John six thirty five. After feeding the five thousand, the crowds follow Jesus seeking more miracles, more free food. Jesus confronts their shallow motivation and makes a claim that bewilders them. I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty. This isn't just a nice metaphor. Jesus is claiming to be the substance that sustains life itself, not just physical life, but spiritual life. He's the reality that the manna in the wilderness only pointed toward. Remember, manna was called the bread of Yod He Valfe. It was the miraculous provision from heaven that kept Israel alive during their forty years of wandering. But it was temporary. It couldn't be stored, and eventually the generation that ate it died. Jesus claims to be something greater. I'm the bread that came down from heaven from John six forty one. Not just bread provided by God, but bread that is God. The crowd gets the implication. Is this not Jesus, the son of Joseph, whose father and mother we know? How can he now say I came down from heaven? Jesus doubles down. Very truly I tell you unless you eat the flesh of the Son of Man and drink his blood, you have no life in you, for my flesh is real food and my blood is real drink. John six, fifty three and fifty five. This is scandalous language. Drinking blood was absolutely forbidden in Jewish law, but Jesus is saying that union with him, intimate, internal, complete union is necessary for eternal life. He's not an external provider of life, he is life, and we must take him into ourselves. The connection to the divine name is this Yod Hevolve is the source of life, the giver of being. I am is existence itself. Jesus claims that same role. He doesn't just give life, he is life. To have him is to have life. To lack him is to have nothing at all. John eight and twelve Jesus says I am the light of the world. During the Feast of Tabernacles, when the temple courts were illuminated by massive golden lampstands commemorating the pillar of fire that guided Israel through the wilderness, Jesus makes another startling claim. I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life. In the Old Testament light is consistently associated with God's presence. Consider creation, let there be light, in the wilderness the pillar of fire guiding them by night, in the tabernacle the lampstand that never went out. In the Psalms Psalm twenty seven and one, Yodevave is my light and my salvation. The prophet Isaiah foretold that the Messiah would be a light for the Gentiles. This is Isaiah forty nine and six, but Jesus claimed something more, not just to bring light but to be light itself. The Greek is emphatic Ego a me toofos. I am I am the light. The prophet Isaiah foretold that the Messiah would be a light. The Pharisees immediately challenge him. You are appearing as your own witness. Your testimony is not valid. This is in John eight and thirteen. They understand he's making an extraordinary claim about his identity, his nature, his relationship to God. Jesus responds by pointing to his relationship with the Father. I am not alone. I stand with the Father who sent me. This is John chapter eight, verse sixteen. The identity claim isn't separate from his relationship with Yod He Valfe. It's rooted in it. He is the light because he comes from the Father who is light. John chapter ten verse seven and then nine. I am the door. I am the gate. In his teaching about the good shepherd, Jesus uses another I am formula. Very truly I tell you, I am the gate for the sheep. I am the gate. Whoever enters through me will be saved. They will come in and go out and find pasture. This is a claim to be exclusive, an exclusive means of access to God. The sheep hen had a single entrance that the shepherd would guard, sometimes lying across the opening himself to protect the flock. Jesus claims to be that entrance, the only way into safety, into relationship with God, into eternal life. This connects to Yoheid Valfe's exclusivity in the Old Testament. I am Yodfe, that is my name. I will not yield my glory to another or my praise to idols. That's a quote from Isaiah forty two and eight. There is one God, one name, one way to salvation. Now Jesus claims to be that way. John chapter ten again Jesus says I am the good shepherd. Jesus continues the shepherd metaphor. I'm the good shepherd, the good shepherd lays down his life for the sheep. I am the good shepherd, I know my sheep, and my sheep know me. Just as the Father knows me and I know the Father, and I lay down my life for the sheep. Throughout the Old Testament, Yodhe is portrayed as Israel's shepherd. Psalm twenty three, Isaiah forty and eleven, Ezekiel thirty four. The prophets condemned Israel's human leaders as false shepherds who exploited the flock. God promised to come himself as the true shepherd. Now Jesus claims to be that shepherd, not replacing Yod Hevalfe, but revealing who Yod Hevalfe is in human form. The phrase I know my sheep and my sheep know me echoes the intimate knowledge implied in the divine name. Yod Hevalhe knows Israel personally by name. Now Jesus claims that same intimate knowledge of his followers. In John chapter eleven, verse twenty five, Jesus says I am the resurrection and the life. When Jesus arrives in Bethany after Lazarus has died, Martha expresses faith that her brother will rise in the resurrection at the last day. Jesus corrects her understanding. I am the resurrection and the life. The one who believes in me will live, even though they die, and whoever lives by believing in me will never die. Jesus isn't just promising resurrection in the future. He claims to be resurrection itself, life itself. Resurrection isn't an event he brings about, it's his very nature. Life isn't something he gives from outside, he is life. And union with him means sharing his indestructible life. This is perhaps the clearest claim to the divine prerogative. Only God is the living God. Numerous Old Testament references. Only God has life in himself rather than derived from another source. Only God can give life or restore it. The name Yod He Volf connected to the verb to be Hayah speaks of eternal, self existent being. Jesus claims that same self existence, that same life in himself, for as the Father has life in himself, so he has granted the Son also to have life in himself. That's John 526. I am the way, the truth, and the life John fourteen and six. In the upper room, as Jesus prepares his disciples for his departure, Thomas asks how they can know the way to where he's going. Jesus responds with one of his most famous declarations I am the way, the truth, and the life. No one comes to the Father except through me. This triple claim is comprehensive. He's the way, the path to God, the means of access. He's the truth, the revelation of reality, the embodiment of God's word. He's the life, the source and substance of eternal existence. Each element connects to Yodai Valve's revelation in the Old Testament. Yodevalve is the one who teaches sinners his way. Your word, Yodhe Valve, is true. You will fill me with joy in your presence. Yodevalfe is the source of true life. Passages from the Psalms. But Jesus claims not merely to show the way, speak the truth, or give life. He is these things. The path to the Father isn't a set of teachings or a moral code, it's a person. Truth isn't primarily propositional, it's personal. Life isn't merely biological, it's relational found in knowing Jesus. The exclusivity claim no one comes to the Father except through me parallels. The exclusive claim of Yod He Volve in the Shema Hear, O Israel, Yodhe Volve our God, Yod He Volve is one. Deuteronomy six and four, there is one God, one name that saves, and Jesus claims that access to that one God is through him. John fifteen, Jesus says I am the true vine. In his continuing discourse in the upper room, Jesus uses one final I am metaphor. I am the true vine, and my father is the gardener. I am the vine, you are the branches. If you remain in me and I in you, you will bear much fruit. Apart from me, you can do nothing. In the Old Testament Israel was often depicted as God's vineyard of vine. In Psalm eighty and eight, you transplanted a vine from Egypt. In Hosea ten and one, Israel was a spreading vine. In Jeremiah two and twenty one, I had planted you like a choice vine. But Israel repeatedly failed to produce good fruit. The prophets declared the vineyard fruitless, fit only for judgment. Now Jesus claims to be the true vine, the reality that Israel was meant to foreshadow. The faithful one who finally produces the fruit God desired. The emphasis on remaining in me speaks to union with Christ. We don't just follow Jesus from a distance or admire his teachings from afar. We're grafted into him, drawing life from him, organically connected to him. Apart from me, you can do nothing. Not you can do less or things will be harder, but nothing. No fruit, no life, no connection to the Father. The absolute I am sayings. Even more striking than the I am sayings with predicates are the times Jesus uses the formula absolutely with no predicate, just I am, echoing directly the name revealed at the burning bush. This helps us to know the name that we have been given the name of Jesus. In John chapter eight, verse fifty eight, Jesus says before Abraham was, I am. During a heated debate with the Jewish leaders about Abraham, Jesus makes an astonishing claim. Very truly I tell you before Abraham was I am. The grammar is deliberately jarring. It should be before Abraham was I was. We're not just saying he existed before Abraham, though that would be shocking enough. He's claiming the eternal now, the I am that transcends time. The response shows that his audience understood perfectly. At this, they picked up stones to stone him. But Jesus hid himself stepping away from the temple guards, says John 8 59. They don't stone him for claiming to be old, they stone him for blasphemy, for claiming the divine name, for equating himself with Yodhe Valve. And their understanding this is a capital offense. A human cannot claim to be I am without committing the ultimate blasphemy. But what if he isn't merely human? What if the word has indeed become flesh? What if Yodfe has done what seemed impossible, entered creation as a creature, taken on human nature while retaining divine nature, then the claim isn't blasphemy, but revelation. When the soldiers come to arrest Jesus in the garden, a remarkable exchange occurs. Jesus of Nazareth, they replied they said I am he, Jesus replied. When Jesus said I am he, they drew back and fell to the ground. In Greek Jim in Greek Jesus simply says Ego emi. Most translations add he to make sense in English, but the Greek is absolute. And the soldiers' reaction is extraordinary. They fall backward to the ground. Why would battle hardened soldiers fall over when someone says I am? Unless it wasn't just an answer but a revelation of divine power, a momentary unveiling of who Jesus truly is. The name Yod He Volve was believed to carry power to be dangerous if misused. Now the one who is that name speaks, and even his enemies are knocked down by the force of his identity. John seems to be showing us that even in the moment of apparent weakness, arrest, betrayal, the beginning of the passion, Jesus is fully in control. He laid down. Down his life, no one takes it from him. John ten eighteen, even at his arrest, he manifests divine power. In John eight twenty-eight, when you lift up the Son of Man, you will know I am. Early in the same chapter as before Abraham was, I am Jesus, makes another absolute use of the formula. When you have lifted up the Son of Man, then you will know that I am He, and that I do nothing on my own but speak just what the Father has taught me. Again, I am He in English represents just ego a me in Greek. Jesus is saying that the cross when you have lifted up will be the ultimate revelation of his identity. The crucifixion, which seems like defeat will actually demonstrate that he is I am. This is profoundly counterintuitive. Usually power is demonstrated through triumph, through victory over enemies, through displays of might. But Jesus says his divine identity will be most clearly revealed in apparent weakness, in suffering in death. Why? Because the cross demonstrates the character of I am. Yodhe Valve is compassionate and gracious, slow to anger, abounding in love and faithfulness. The cross is the ultimate expression of that character. God loving to the point of death. God absorbing the consequences of sin. God remaining faithful even when betrayed. The irony is profound. They will know he is I am through an act meant to silence his claims forever. But the resurrection will vindicate those claims, and what seem like blasphemy will be revealed as truth. The prologues, the climax, grace and truth. John's gospel wraps the I am sayings in a theological framework established in the prologue. The word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. Grace and truth, Caris Chai Alathea in Greek, echoes a crucial moment in Israel's history. When Moses asked to see God's glory, Yod Hevalfe proclaimed his name. In Exodus 34 and 6, Yod He Valfe, Yod He Valfe, the compassionate and gracious God, slow to anger, abounding in love and faithfulness. Hesit where emet steadfast love and true faithfulness. John is saying that what Moses saw partially obscurely through a veil, we now see fully in Jesus. The glory that Moses couldn't look upon directly is now visible in human form. The name that was too holy to pronounce has taken on vocal cords and speaks to us. The character of Jod Hevolfe, gracious, loving, faithful, true, is now embodied in a person we can see, touch, and follow. This is why the I am stings matter so much. They're not just interesting theological claims. They're Jesus revealing that he is the embodiment of the name, the human face of the divine character, the word that was with God and was God, now speaking in a language we can understand, the language of a human life lived in complete faithfulness to the Father. The Jewish reaction, understanding mistakes. Well, throughout John's gospel, the Jewish leaders understand Jesus' claims far better than many modern readers. When Jesus says, I am the Father of One, they immediately pick up stones. We're not stoning you for any good work, but for blasphemy because you, a mere man, claim to be God. They get it. Jesus isn't just claiming to be a prophet, a teacher, even the Messiah, which could be understood in purely human terms. He's claiming equality with God, identity with Yod Hevolve, the prerogatives of the divine name. When Jesus forgives sins, the scribes think, why does this fellow talk like that? He's blaspheming. Who can forgive sins but God alone? They understand that sin is ultimately against God, as David says in Psalm 51 and 4, so only God can forgive. Jesus' claim to forgive sins and a is a claim to divine authority. When Jesus accepts Thomas's confession, my Lord and my God, in John 20 and 28, without correction or rebuke, he's accepting worship, acknowledging Thomas's recognition of his true identity. The stakes couldn't be higher. Either Jesus is who he claims to be, the I am in the flesh, or he's a blasphemer, deserving death. There's no middle ground where he's just a good teacher or wise rabbi. Good teachers don't claim to be the eternal God. Wise rabbis don't accept worship. C.S. Lewis famously articulated this in mere Christianity. Jesus is either Lord, liar, or lunatic. The one thing he cannot be is merely a good moral teacher. So implications for understanding God's name. What does the incarnation and specifically Jesus' use of the I am formula teach us about the divine name? Well, number one, the name is personal, not just propositional. The clearest revelation of what Yod He Valve means isn't a theological definition, but a human life. Jesus shows us who God is through his actions, his teachings, his character, his choices. The name isn't primarily about correct pronunciation, but about revealed character. When Philip asks to see the Father, Jesus responds, Anyone who has seen me has seen the Father in John fourteen nine. The great mystery of the ineffable name has become visible. The transcendent has become imminent, the name has a face. Even with the incarnation, God remains beyond full comprehension. Jesus reveals the Father truly but not exhaustively. Paul writes that we now see through a glass darkly. We have genuine knowledge, but it's incomplete. This should create humility in our theology. We know God through Christ, but we don't master God. The name is given to us, but in but it remains holy, transcendent, ultimately beyond our full grasp. Number three, the name means relationship, not just information. Jesus doesn't tell us about God, he brings us to God. I am the way. No one comes to the Father except through me. The point of knowing God's name isn't to have correct information, but to enter into relationship. This is why Jesus teaches his disciples to pray our Father. Through Christ we have access to the same relationship with the old Hevalfe that Jesus has. We're adopted into the family, given the right to call God Abba Father. four, the word Jehovah misses the point entirely. When we reduce the mystery of the divine name to Jehovah, a medieval mispronunciation that never existed in ancient Israel, we're doing the opposite of what the incarnation teaches. Instead of letting God reveal Himself on His terms, we're trying to control the revelation to make it manageable, to pronounce what was meant to remain unpronounced. Jesus doesn't give us a pronunciation guide for the tetragrammaton. He gives us himself the word made flesh, the name made knowable, knowable through relationship. The I am in human form. The focus shifts from how to say God's name to how to know God personally through Christ. In conclusion, the name we can touch and see. John ends his first epistle with these words. We know also that the Son of God is coming and has given us understanding, so that we may know him who is true, and we are in him who is true by being in his Son Jesus Christ. He is the true God and eternal life. This is the culmination of God's self-revelation through his name. From the burning bush to the Sinai Covenant, from the tabernacle to the temple, from the prophets to the wisdom literature, all of it was pointing toward this moment when the name would become incarnate, when I am would walk among us in flesh and blood. The I am sayings in John's Gospel aren't just interesting. They're not just interesting Christological statements. They're Jesus revealing that he is the human face of Yod He Valvey, the visible image of the invisible God, the exact representation of his nature. When we know Jesus, we know Yod He Valvey. When we follow Jesus, we follow the great I am. When we trust Jesus, we're trusting the God who revealed himself at the burning bush, who delivered Israel from Egypt, who spoke from Sinai, who dwelt in the tabernacle. This is why debates about pronunciation miss the point. God hasn't left us wondering how to say his name correctly. He's given us his name in person, Jesus, which means Yod Hevolve He saves. The salvation implicit in the name has become explicit in the Savior. We don't need to reconstruct the tetragrammaton's pronunciation. We need to know the one who said before Abraham was I am. We don't need to master the name. We need to bow before the name, made flesh, worship the name that has been given, the name that is above every name, and live in relationship with the I am who walked among us, died for us, and rose to give us life. The mystery remains, but now it's a mystery we can embrace a mystery that embraces us, a mystery with a face and a name, Jesus Christ, the name incarnate. Amen. So we're going to open up our line if there be any questions on today as we've gone through this chapter dealing with the I am statements of Christ, Jesus being God incarnate. This is why we don't have to come up with or try to sound fancy with different words, because we've been given the name we need.

SPEAKER_02 33:55

All participants are unmuted.

SPEAKER_01 33:58

Any questions or comments on what we've shared today on the name of God?

SPEAKER_02 34:12

All right, Dr. Phil, how y'all doing this afternoon?

SPEAKER_00 34:15

Great.

SPEAKER_02 34:16

I caught about 20 minutes. I think I got a 120, but I just love the name people. Um I could um speak of how many times said in my name before you wouldn't you didn't ask me anything in my name, and and and we pray in the name of people. Well, I guess that was the relationship. I just believe God has always wanted a relationship with us. Um you have a relationship with God through the and the difference between God because they know me because of me. But it's all suggest relationship. It's all suggests related to me because it's always Adam and Eve were created for the fellowship. Relationship, fellowship, being cut for fellowship, but it didn't stop the relationship. That's what he was created for. So I believe somewhere in the old Hebrew, the parapet and whatnot, the people couldn't believe that even today I see it today. That's me, me just in general. Oh God, is that awesome? What would he do with me? But he's always the people. Some of us have been created, you know, to be always people. We're all killed in the never believed that they're without kids. He was that you are the crazy devil. But anyway, I like how you tied in the relationship. That's what he's always wanted. Relationship fellowship through his name. It's not so much about the name, it's about the relationship. Alright, those are my little two minute thoughts.

SPEAKER_01 36:31

Oh, thank you so much, Pastor Turner. Note we appreciate you. And that is the that's the the great deception when we get caught up into God's name being Jehovah or Yahweh. You you it's at that point where you are missing the point. Because you you you know you've missed the point on a tragic level because it's about relationship and focusing on the name is the thing that it just really goes against the point. And what what really kind of stirs me is how by folks focusing on saying Jehovah or Yahweh, they're dismissing the name that was really given to us, which is Jesus. I hope you guys see that. When you start deviating into what you want to call God, you move away from what God wanted you to call him and how he chose to reveal himself. This is the basis of relationship. How do I have a relationship with you if I don't address you by the right name? You know, if I'm in the store and somebody shout, Fred! Hey Fred, I'm not about to turn around because that's not my name. They're not calling me. But if I'm in the store and somebody says, Linwood, I'm gonna I'm gonna break my neck, turn to see who is that calling me? By my first name, anyway. Call me by my government name.

SPEAKER_02 38:24

And so having the Heaven forbid they call you by your whole name, huh?

SPEAKER_01 38:28

Oh, come on. That ain't nobody but my mama. Right. You know, you knew you were in trouble when mama called you by your whole name. Yes, indeed. So that is the That's why understanding this is so important because you're not to pray in the name of Jehovah or the name of Yahweh. You're to pray in the name of Jesus. That's the name that was given to us. And when we who are we to tell God how we gonna He tells us. And it's so it's so sad to me because you find people who mean well, who want well, but don't understand how to be well according to the word of God. And I just wouldn't take the chance. Personally, I wouldn't risk it. If this is how God said he wanted to be done, well, that's how I'm gonna do it. And I don't want to be cute, I don't need to be fancy, you know, and that's what I think has become the hiccup. People want to be cute and fancy. You're up there pronouncing all them words, trying to sound so uh so intelligent.

SPEAKER_02 39:47

Like a theologian, right?

SPEAKER_01 39:49

But have missed the complete point behind the words. You know, have missed the point. Those what you say about what you say about God matters. And we were looking at in John, these people wanted to stone Jesus because of what he was saying. That's how serious they took it, even in their ignorance. They didn't even understand Jesus, but they had enough reverence and respect for God that they were offended because they thought Jesus was saying something disrespectful.

SPEAKER_02 40:33

I suspect I got a question. What is Yahusha? I've been hearing people say that a lot.

SPEAKER_01 40:43

People just trying to say Jesus in in Aramaic, that's all. It's really Yeshua. The the right way to say it is Yeshua, though. Yes, Yeshua. Yeshua is the right way to say it. And that's just the name Jesus in Aramaic or Hebrew.

SPEAKER_02 41:04

Oh.

SPEAKER_01 41:05

And and Jesus, we say Jesus because it was translated to English from Greek.

SPEAKER_00 41:21

Yes, sir.

SPEAKER_02 41:23

I didn't want to be on a key coming to America.

SPEAKER_00 41:48

That's his name. That's the boy.

SPEAKER_02 42:01

Anyway. You know, you know, anyway. Do you know who we are? That's the most important part in the relationship. Let me just say one more thing. Okay. No other name given. No other name given. You did this. No other name given. And that's it. I would think it would be important. That name, the name that's gonna give me my salvation and lead me to uh equal relationship in this.

SPEAKER_01 42:44

What is that name? But but and people know it, but get I I don't know what it is about. Well, you we'll get to in the book as we keep going how Jehovah, the word, made its way into our dictionary. How these words got into our language, and just as a prelude, it came by way of music. Music. Surprise, surprise. The music. Once it got into the songs, and I'm talking, you know, hundreds of years ago. Once it got into the songs, then people started what? Singing it. They started singing it, now they believe in it. And it's such a it's such a it's you know, you got different kinds of snakes. You got rattlesnakes, you got water moccasins. The difference is a rattlesnake is gonna warn you before you bite. The moccasin is just gonna bite. Won't be no warning. Ouch! You just feel it. And that's the thing that I think the enemy does as well. He he he has some attacks that come with a rattle. Oh, that don't sound right. I I know that ain't right. But then there are other times where it's just a silent strike. And I think this deception in the church, in our our culture, in our language about the name of God, what we say about God, what we how we call ourselves addressing God in prayer, is one of those silent snake bites that so many people are not recognizing. They're not seeing it. They don't understand. You gotta go according to the word and not culture, not popularity. You know, Kirk Franklin or somebody come out with a song, and now we now we've incorporated that into our spiritual life. You know, just think about it like back in the day on the radio, if you go a little bit outside of its range, you can't hear nothing. And that's what it's like when we we don't realize how we're going outside of the range of hearing clearly from God by small tiny, what you might consider small or tiny uh ignorances. These things are huge in the spiritual landscape. It's it's extremely huge because what you're doing is you're just giving Satan so much more you know ammunitions and things against you. They don't even know what to say. They're not even coming right. You know, you got an accuser that's that's trying to hinder you from growing in the spirit. And so there's small things that we add to our spiritual life unnecessarily. We add hindrances in our spiritual life by not knowing what to say. And it happens, I believe, to so many who want this is what's this is the worst part about it. I'm not talking about people in the street who don't want to know about God. I'm talking about people who want to know, who are desperate to know, who are who are yearning to know, but the confusion is so abundant. And so already, well, listen, we thank you all for go ahead. One another comment.

SPEAKER_02 46:50

No, no, I'm I'm done.

SPEAKER_01 46:52

All right. Well, why don't you pray for us then?

SPEAKER_02 46:58

I knew that was coming.

SPEAKER_01 47:00

Praise the Lord.

SPEAKER_02 47:01

I was about ready to get out of the car at Walmart and I think I better stay on just in case. Praise the Lord. All right, dear Heavenly Father, Lord God, we thank you. We thank you, Father, and that we can call upon you in the name of Jesus. We thank you that we are learning more about your name as we uh draw close to you and know more about you. We thank you for Pastor Bill and the teaching and everyone under the sound of my boss and is comfort line. We know, God, that you're able. So, Lord God, let us be lived by your spirit, according to your word. And I just pray that you continue to bless this new prayer line and Bible study. To you be all the praise and glory in Jesus' name. Amen.

SPEAKER_01 47:59

Amen. Amen. All right, everyone. Well, God bless, and we will be back on tomorrow. Y'all have a blessed and wonderful rest of your day.