A Message for All Ages

would take their Bibles and turn
to the book of Titus. I think I even promised you or
at least suggested that I might be back in the Gospel of John.
Pray for me that this week is lighter and that I would be able
to do that maybe next Lord’s Day. For now I thought it was
appropriate. I knew what Cliff was going to
do. I didn’t know, I didn’t tie in
the New Testament reading, but it is very appropriate. And even
in light of what my brother said there, that we are all still
in training. And we all have a lot of growing
to do. And so in advance of laying out
our fall discipleship plans, I wanted to return to a passage
that we have considered before and even framed the title of
one of our longest enduring ministries here in the church, the Titus
2T. I want to return to Titus 2 because
it really puts in focus every possible person in the church.
And it does so by assigning ages and out of a heart of wisdom,
I’m not going to assign ages today. I’m not going to tell
you which category in which you reside, I will let the Lord and
your own heart determine that, but there are basically four
age categories here in this passage. Older men, older women, younger
women, and young men. As I said, I will let you determine
which group in which you reside, but I wanted to look at this
in light of the fact that we are preparing to initiate our
fall Sunday school and discipleship programs just to remind you that
all of us need these kinds of things. There isn’t any one of
us, not a single person who has achieved some kind of perfection
in this life, and if you have, you certainly should be teaching,
but not one of us has achieved any kind of perfection to where
we could conclude that we don’t need some of these discipleship
kinds of things. And so that’s exactly the situation
that Paul knew that young Titus would find himself in. We don’t
know exactly the situation, but what we understand, what we do
understand of the situation there at Crete, an island, was that
there were likely a number of small village churches. There weren’t any what we would
call metropolises. There weren’t any mega cities,
but there were a series of these port towns some little mountain
towns in this island of Crete, many of which likely had a thriving
fellowship of Christians, churches. And to these variety of churches,
Titus was sent as kind of the overseer, not a bishop per se,
but sent to kind of oversee the recognition of elders in each
of these churches. Titus had his hands full. There
were already in the midst of these churches at Crete already
false teachers, already those that were coming in and dividing
and separating even true believers. And so Paul was concerned, greatly
concerned. And you can tell the the level
of novice that Titus must have been when Paul gives a variety
of instruction. He tells Titus exactly what to
look for in an elder. He tells him exactly why. And
then he tells him exactly what to look for in the people of
the church. And what Titus was to promote
among the people at church. I don’t know how each of these
elements are going to hit you this morning, but it is absolutely
undoubtable that you are not going to measure up. You’re not
going to find yourself excelling in each of these areas. And that’s
exactly why Paul told Titus to focus on these things, to teach
these things and promote these things and to disciple people
unto this standard. If you would, I want to look
at these four age groups and I want to look at it in its completeness
in verses two through eight of chapter two. Older men are to be temperate,
dignified, sensible, sound in faith, in love, in perseverance. Older women, likewise, are to
be reverent in their behavior, not malicious gossips, nor enslaved
to much wine, teaching what is good, that they may encourage
the young women to love their husbands, to love their children,
to be sensible, pure, workers at home, kind, being subject
to their own husbands, that the word of God may not be dishonored. Likewise, urge the young men
to be sensible. In all things, show yourself
to be an example of good deeds with purity in doctrine, dignified,
sound in speech, which is beyond reproach. in order that the opponent
may not be put to shame having nothing bad to say about us.” I want to focus on that last
line at the end of verse 8 because I think that last line Paul presents
to Timothy as essentially the mandate. The reason that he’s
giving all of these age groups a very clear outline of what
they are to be in Christ in that local community, Paul tells Titus
why. It’s in order that the opponent,
that is the devil and really all of those who are contrary
to Christ, that the opponent may be put to shame having nothing
bad to say about us. as they look at the Christians
interacting, as they see their love and care for one another,
as they see their moral uprightness, as they see their industriousness,
as they see their godliness, their mouths have to be shut.
They have nothing bad to say about the Christians that they
observe. Even the devil himself is put
to shame That’s a tall order, isn’t it?
Perhaps you already categorized yourself and began to take inventory
of those things that are announced to each group. And I want to take a moment to
just course through each of those. It’s fascinating when you first
come to the older men. It’s fascinating that Paul there
in writing to young Titus, he uses the same word for elder,
presbyteros. He isn’t using it in a technical
sense here. He had already told Titus what
he wanted to look for, what Titus was supposed to look for with
regards to elders. But here he’s talking about literal
older men. And it’s fascinating as well
that a number of those qualities that he urges upon the older
men of the congregation are also things that are required of elders. I’ve said it this way before,
that there isn’t anything in those entire lists of qualifications
of elders. There isn’t anything that every
godly man in the church isn’t also supposed to be. We’re not
exempt. None of us are exempt from any
of those qualifications of an elder. It’s just that an elder
is supposed to be those inherently. It’s not perfect. Elders are
not perfect, but they are. They do model those qualities. And so Paul starts with older
men, not elders of the congregation, elderly, if you would, It’s the
older men of the congregation, and like I said, I’m not going
there, and I’m especially not going there when we get to verse
three. These older men are really the life of the church. They
are supposed to be the leaders, the models, the pattern of everyone
else in the church. They are those that keep the
balance in the church, and they’re crucial. But as one pointed out,
the extent of their influence is always going to be dependent
upon the sweetness and the mellowness of their Christian character.
How have they grown? Who are they truly in Christ? How do they live out these qualities? You have the same thought, don’t
you? In Proverbs 16. Proverbs 16.31,
a gray head is a crown of glory. It is found in the way of righteousness. And what I would say there is
that is generally true because I know many gray haired people
that are not so nice, not so righteous. It’s not as if gray
hair makes one inherently righteous. Let’s not be silly. But it is,
to a degree, a promised reward, a blessing to those who have
lived long lives, who have walked as God would have them to walk,
who have tried to be what God wants them to be, who have repented
of their sin and walked in love and in faith in Christ. Everyone will age. some even to a ripe old age. But old age in and of itself
is not necessarily a blessing without righteousness, without
godliness. There is no true glory. But gray hair, gray hair and
old age, if coupled with righteousness, if coupled with a lengthy walk,
with God, if coupled with a deep life of prayer, calling down
for God’s grace in every area of their life, that’s what Proverbs
16, 31 is talking about. As one pastor said, old age is
the majestic beauty of nature and the gray head is the majestic
beauty which nature has given to old age. If the brother has
walked in righteousness, we know well. We say it in simple terms,
experience is the best teacher. You can’t have wisdom without
experience. You can’t grow in wisdom without
first experiencing what life has to dish out and handling
it as God’s grace would have you to handle it. Job says that
wisdom is with aged men, with long life is understanding, Job
12.12. And that is like Proverbs 16.31,
generally true. That the longer we live, the
more experiences we have, the more wisdom we are going to store. Proverbs 20, 29 echoes these
thoughts as well. The glory of young men is their
strength. The honor of old men is their
gray hair. Now I’m gonna get off the gray
hair here soon. But essentially what Proverbs
20 here tells us is that young men have a glory all their own.
Strength, I discover new things every seemingly every day that
I can no longer do. But there’s a different kind
of honor for the older man. It is the gray hair. It is the
experience of life. It is wisdom that has been gleaned
from life’s difficulties. One Puritan said it this way.
God solemnly links the honor of old age with his own fear,
reverence. The sin of despising them is
marked. Wisdom and experience may justly
be supposed to belong to them, and the contempt of this wisdom
was the destruction of the kingdom. In other words, to look askance
at an older godly saint who has learned the wisdom of age, who
has walked through a host of difficulties and is gleaned from
that wisdom. To look askance at that wisdom
is utter foolishness. It’s fascinating in this passage.
I said there are four groups. But really, if we know life,
there are a number of groups even within these groups. There is not only old age, which
we’ve already seized upon. There are the younger men and
the younger women, but there is also this middle age. And
I’m sure there’s probably some of you, if I were to poll the
audience, there are some of you that don’t quite know or aren’t
quite ready to admit which category you’re actually in. Middle age. Let’s talk about each of those.
Young people, young people tend to be prone to plug their ears
to wisdom, the wisdom of the ages. They oftentimes don’t seek
it out, and when it comes to them, they’re not all that eager
to listen to wisdom. Middle-aged people, oftentimes
forget that they’re actually in preparation, in training,
even as my brother read a few moments ago, we’re all in training. They are in training for old
age. They are in training supposed
to be being seasoned for righteousness. They are supposed to be preparing
themselves for usefulness in their old age. But oftentimes
it just comes. I know of many people who have
found themselves completely unprepared, unready for old age. And then you have not only young
people in middle age, but you do have the elders. And I love that in God’s providence,
it was already announced that we are all in training because
it’s not too late, not too late for elders. It’s not too late
to learn. It’s not too late to repent.
It’s not too late to change. It’s not too late to grow. Never
was there more crucial a time, if you’ve already placed yourself
in that category of old age, never was there a more crucial
time to make those adjustments. I’ve described it this way. If
you look at Titus 2 and you back away and you look at it, essentially
what you have is this picture. That each individual, regardless
of their age, is to be reaching up to a degree, being discipled,
and each individual is supposed to be reaching down. Are you
a relatively new Christian? Then you should be reaching down
to those who are younger than you. Those who are newer in the
faith, you should be reaching down and discipling them, but
you should also be reaching up. I love the way Spurgeon says
it. There’s two opposite errors. One is the tendency to take everything
secondhand from someone else. The other tendency is to refuse
to take anything. It doesn’t take long, does it?
If you think back to your Christian life, it doesn’t take long where
we begin to think that we pretty much have it mastered. We don’t
need a discipler anymore. We don’t need to submit ourselves
to anyone. We don’t have anything left to
learn. They used to say of seminarians,
you can always tell a guy who’s been to seminary. You just can’t
tell him very much. We need to be preparing. We need
to be readying ourselves in order to be used. We need to be making
ourselves those who are ready to reach down and disciple someone. We need to prepare our hearts
that it’s a marketable life that we have to offer. It’s a heritage. It’s what we’re
preparing to leave behind. It’s something that we transmit
or acquire from a predecessor, and it goes both ways. Titus
2.2, or pardon me, 2 Timothy 2.2 says the same thing. When
Paul said to young Timothy, the things which you have heard from
me, passed down. In the presence of many witnesses,
these entrust, passed down, to faithful men who will be able
to teach others also. That’s the pattern of Christianity.
It never stops. We never plateau. We’re never
finished. And so for older saints who are
here this morning, think about all of those traps into which
you’ve fallen in your life. Don’t you think young people
might need to hear some of that? What foolish decisions have you
made? What would you do differently if you had the chance to go back
and do differently? In a sense, you are doing it
differently if you pass on that lesson to a young person. What scams have you fallen into? What sins could have been avoided?
What joys do we need to experience those of us who are younger,
what should we see as a priority? What have you personally learned
about God and life? That’s the reason that in the
book of Hebrews, he says, by this time, many of you ought
to be teachers. And yet the writer of Hebrews
sadly found them still in need of pablum, Baby’s milk. See, for younger people, they
don’t know what they don’t know. And part of it is cultivating
a relationship that opens the door for us to be able to open
our heart and say, friend, don’t go that route. Here’s why. You don’t have to spill all the
gory details of your life. You impart wisdom as God enables
you. Let’s look at the older men and
what they’re called to be. Look at verse two. Older men
are to be temperate. Now the King James, if you’re
reading the King James, just has sober and that immediately
has an almost exclusive tie to the use of alcohol. Sober, sober
minded. And I would say that while that
connotation is included, that soberness is to be expected,
drunkenness is a sin. It’s not exclusively that. It
is a sober-mindedness that includes strong drink, but it really refers
to, as one described it, fully rational. This is a person who
is a deep thinker. This is a person who is aware
of their circumstances. This is a person who is aware
of the society in which they’re placed. This is a person who
has become aware of his own sinful tendencies and to be watchful
of other future occasions of falling. This is a person who
is in full possession of his faculties. He’s aware. He’s alert. He’s vigilant. Not only in thought,
but in word and in action, He is on His game, we would say. There’s another word that is
commonly used for this. It is to be circumspect. He’s
watchful. He’s aware of the pitfalls of
sin. He’s aware of all of the difficulties
and heartache and trouble that comes with it. And because of
that, He is watchful. As one pastor said, such a person
lives deeply. His pleasures are not primarily
those of the senses, like the pleasures of the drunkard, but
those of the soul. He is filled with spiritual and
moral earnestness. He is not given to excess, but
moderate, well-balanced, calm, careful, steady, and sane. His physical, moral, and mental
tastes and habits. So this is a man who is watchful. He’s watchful first and foremost
over his own life. This is not the guy who has time,
right? To be all about in everybody
else’s business. He just doesn’t have that kind
of time because he’s so concerned about the sin that is attacking
his own soul. He’s diligent. He’s careful in his business.
He’s upright in his dealings. He’s watchful over how he speaks. He’s watchful over how he conducts
himself, over his actions. He’s watchful over not only his
own soul, but the souls of those he loves. He’s watchful. He’s circumspect. But not only is he temperate,
he’s dignified. It’s a different word. Another
one of those that is applied and commanded not only in Paul’s
list to young Timothy to consider for elders, but also in Paul’s
admonition to Titus, that an elder must be dignified. He must
be one who carries himself with a seriousness. He’s not a goofball. We don’t use the word grave much
anymore. And even when we do, it often
elicits all the wrong kinds of ideas. But to be grave is to
be serious about serious things. It is that quality of heart and
life that invites others to a respect and cultivates reverence. A respect
of his person, a respect of himself personally, but also a respect
and a reverence of his God. He’s a good example. He’s dignified. Not only is he temperate and
dignified, but he’s sensible. Now you might have already noticed
this. If you glance down at the passage, And you look at verse
two, you see that an older man is supposed to be thirdly sensible. And then it pops up again for
younger women, younger women are to be sensible. And then when it comes to younger
men in verse six, younger men are likewise supposed to be sensible. You say, well, why didn’t, why
didn’t Paul just cover the whole thing and say, all of you are
supposed to be sent. I don’t know why he doesn’t say
it to the older women. Maybe because by and large that
is how they carry themselves, is sensibly, discreet, prudent,
carrying themselves with wisdom. What Paul urges of the men here
is that they should be men that have a mature judgment. They’re not foolish. They’re
not indiscriminate. They just don’t go around doing
things foolishly or flippantly. As one described it, the well-balanced
mind, which is the best preservative of the spiritual life and the
safest guide of our conduct. This is one who, as I said, even
when we talk about temperance, this is one who knows the pitfalls
that are out there. Even if he’s never personally
fallen into them, that’s the difference. This is one who knows
that we’re in a battle. This is one who knows that this
is very much a war. and that there are casualties. This is a man, said one, who
is not swayed by sudden impulses over which he exercises no mastery,
nor ready to accept disseminated nonsense, but always ready and
willing to learn. In other words, he’s picky about
who he listens to. He’s picky about the conversations
in which he inserts himself. He’s not, as he continues, light
and frivolous, but he’s serious, discreet, self-controlled, balanced
in his dealings with men. This is a man who sees what’s
coming and is ready. This is a man who is watchful
over his own heart, watchful over his community, whether it’s
his home or his church. One faithful brother said it
this way, the sensible person It is in command of his mind.
He has control of the things he thinks about and does. He
does not allow circumstances or immorality or foolishness
of others to distract him and gain his attention and his interest. He not only does not become involved
in things that are outright immoral and unspiritual, but he avoids
things that are trivial, foolish, and unproductive. Now in a world
that is replete with those things. Trivial, foolish, and unproductive. We begin to see just how crucial
this quality is. But we have three other groups
to talk about, so we need to finish with the older man. Paul
finishes with essentially a blanket statement. He is sound. There aren’t internal weaknesses
in the man. He’s not half-hearted. He’s in
it all the way, this Christianity. And because of that, he is sound
in faith. He’s not vacillating. He’s not
lukewarm. He’s not half and half. He’s
not tainted by error. He’s careful about what he reads.
He’s careful about what he does, what he believes, where he goes. He’s sound in his faith. He’s
sound in love. Life has mellowed him. It’s humbled
him. And rather than making him harsh
towards others, it has softened him because he knows that there
but by the grace of God go I. He’s sound in faith. He’s sound
in love. He’s sound in perseverance. This
is a man who sees heaven and is committed. In a very real
sense, he’s already there, and in part, he wishes he could be,
except God has use of him here for a season. He’s not faint-hearted. One described
this as brave patience. I love that. This is a man who
is enduring. This is a man who is committed
to persevering to the very end. And with this, Paul finishes
his picture of the older man. This is a man who takes seriously
the essentials of the Christian character and has pursued them
hard and vigorously. This is a man who is known for
his prayer life and for his godliness, for his character and reputation. This is a man of God. But that’s only the first group. Paul then turns his attention
to older women. Older women are likewise, he
says, pointing to the fact that their character also matters
character is also in focus, that it’s not just about the older
men of the congregation, the older women have a crucial role
to play in the life of the local church. And as such, they are
to be reverent in their demeanor, in their behavior. This little
word, it could be translated as temple-like. This is them
living out their lives in the priesthood of all believers as
priests. This is them living in such a
way where everything in life now becomes sacred and is treated
as such. This is the life that is lived
as a sacred person. Priest-like, we might say. reverent
in what they do, in their conduct, in all of their life, in the
way they carry themselves, in their conversations, in their
relationships. One described it simply as a
settled, state, sedate demeanor. These are not the counterpart
equivalents of the goofballs that we talked about a moment
ago. This is a woman who sees the beauty and the glory of life
and her calling in it and is ready to embrace that with everything
in her being. This is the one who is thankful
for her salvation in Christ. This is the one who is thankful
for her God given opportunities and privileges. This is the one
who is ready with everything in her to serve her master. Her Lord Jesus Christ is everything
to her. Not only is she reverent in her
behavior, priest-like, going about her life in the church
and in her home and in the world, but secondly, and I don’t know
why, I don’t know why Paul said this, only of the women, not
malicious gossips. Maybe it was the fact that in
a sense they are tied in more closely to the home and to the
church. Maybe they have more access to
information than others. But the bottom line here, this
word, this word, the core of it is Diabolo. The devil, that’s
how we translate that word. We get our word diabolical from
it. And what it points to is one
who speaks evil. James points out that when we
talk like that, we open the very gates of hell. When we share
some malicious gossip, something that is only going to harm someone
and tear them down and rip them to shreds, we open the gates
of hell. Slander. When I preached Ephesians, I
remember that. Ephesians 4.29, one of my favorite passages.
There’s only two things that are gonna come out of your mouth.
Garbage or grace. Only two things. This is a woman
who has closed the gate to garbage. This is a woman who refuses to
say what everybody else is all too willing to share, right? Reverent in their behavior. not
malicious gossips, nor enslaved to much wine. Now, if I were
writing this, I don’t even know if I would say this to the older
ladies. It typically has not been a big problem with the ladies
that I’ve known. Say it to young men. Say it to
the older men. But perhaps in this society,
perhaps again with being tied to home, time on their hands,
time with others who were all too willing to listen to foolish
talk, It literally points to a condition of being enslaved. Don’t be enslaved. Don’t be a
glutton with regards to wine and alcohol. Reverent in their behavior, not
malicious gossips, nor enslaved to much wine. But let’s switch
gears to the positive, teaching what is good. There’s been this
ongoing debate almost as long as I’ve been safe. Women can’t
teach. Women aren’t supposed to teach.
Oh. That’s not what Paul says. That’s
not what Paul says here. Now, I absolutely agree with
the fact that in the local church, a woman is not supposed to preach,
exercising authority over a man. I can’t even tell you how many
life lessons I have from my sisters in Christ who came to me gently
and taught what was good, who came to others, most notably
the younger women in their midst, teaching what is good, pointing
them in the right direction. Obviously, this particular reference
here As we’ll see as it unfolds, this teaching is done in private.
This is almost a one-to-one thing. And if there was ever the beauty
of Titus 2, this is it. Where the older women come alongside
the younger women and teach what is good, inherently good. Not something that grows into
some goodness, but something that is inherently good. They’re
the teachers. They’re the natural teachers
in the home. They’re the natural teachers
of younger women. And what they teach, they teach
not only by verbal precept, they teach by example. And that’s
why those other qualities are so crucial. They need to open
the door to having an opportunity to teach by being reverent, not
malicious gossips, not enslaved to much wine, but instead sitting
down and with the character behind them teaching. And Paul gives both the reason
and the content here in verses four and five. And this is where
he very rapidly switches gears to the younger women, almost
without even noting it. Look at verse three, older women
are to be reverent in their behavior, not malicious gossips, nor enslaved
to much wine, teaching what is good, that they may encourage
the young women to love their husbands, to love their children.
Paul hardly even stops to dip his pen, right? That they encourage,
may encourage, rather, the young women. You see, anyone who is taught
Sunday school, a Bible study, stood up here and preached the
word. You cannot teach what you have not mastered. You have no
credibility at all. If your life says the opposite
about you, the whole foundation of this woman’s teaching ministry
rests on her character. And that character is that so
that she can teach the young women. Paul, I don’t know why, See, when I come to these kinds
of situations, I just say, I didn’t write verses four and five. I’m
just here to preach them. I don’t know why Paul has more
to say to and about young women than any other of the four groups.
I don’t know why. I don’t know why he says one
thing to one group and leaves it out to perhaps even seemingly
a more appropriate audience. I don’t know why. All I know
is what’s written here. Paul has more to say to these
young women than any other group because their testimony was so
crucial. Their testimony could be so easily
besmirched, tainted. And so their very first duty
as Paul looks to them is to make sure that their home life is
attractive, that it’s intact, that it’s sound, that it’s good. love their husbands. Now, I don’t
know why Paul would have to say and teach, have the older women
teach their wives to love their husbands. After all, they said
it at the altar, right? But divorce, being what it is
today, roughly 50% of marriages, nobody goes into a marriage saying,
well, if this doesn’t work out, I’ll just, you know, take the
option. There is no option. So the older women are to come
alongside the younger women and to teach them to love, practically
love their husbands. There’s not to be this heart
of indifference. There’s not to be a heart of
contention in the home. I would say that Paul isn’t even
necessarily talking about submission here. We’ll get to that in a
minute. What he’s talking about is a practical love or rolling
up their sleeves with service and affection in the home. I’ve said it this way before,
love is a verb. Love isn’t something so much
that you feel, love is something you do. Likewise, he tells the older
women to teach the younger women to love their children, to love
their children. This isn’t just a I mean, women
shouldn’t have to be taught to love their children, but practically
speaking, they do. Practically speaking, they need
to say, you know what, look, this club that you were part
of, it no longer is an option for you. You don’t have the time
to do that anymore. You don’t have the time to chase
down this or that. You need to practically love
your family. And then Paul repeats what he
had already said to the older men. They need to be sensible.
Teach the young women to be sensible. Teach them to be watchful of
occasions for sin in their life. Teach them to be pure. If there
were ever a quality that has fallen on hard times in our own
day and age, it’s this, isn’t it? Purity, moral purity. Older women need to come alongside
the younger women and to teach them what are the potential pitfalls?
What are the consequences? What are the threats? What are
those unforeseen sins? The simple self-restraint would
protect a person from Then he says workers at home,
not just at home. It’s, I don’t think that this
forbids a woman from ever working outside the home. Otherwise,
uh, Paul, uh, would not have been so appreciative of Lydia,
the seller of purple fat fabrics, Proverbs 31 woman going out,
purchasing, selling, But it is, the home is the first
place of operation. This is the first sphere of operation
for the young woman. It’s her home. Loving her husband
in practical terms, loving her children in practical terms. Kind. That’s what a young woman
is supposed, if there was one other feature that is supposed
to be hers, she is supposed to be a nice person, kind, meek,
cheerful, and joyful, being subject to their own husbands.
And I love the way that says that. It doesn’t mean that young
women are subject to men as if indiscriminately any men. They
are to be subject to their own husbands, and this is taught
throughout Scripture, Ephesians 5, Colossians 3, 1 Peter 3. There is supposed to be a headship
in the home. The man is supposed to step up
and be what he’s called to be and lead. The woman is supposed
to support him, not without voice, not without wisdom of her own,
not without input, so to speak. We’ll come back here next Lord’s
Day to look at the last grouping, younger men. Paul has a special message for
them as well, that not only sensible, but they’re to be exemplary in
good deeds, purity in doctrine, dignified sound in speech. We’ll come back next Lord’s Day,
obviously all of us. Older men, older women, younger
women, younger men, every single one of us has a job description
from God himself. And we have much to do in the
pursuit of those high qualities. Let’s pray for God’s grace to
become what God would have us to be. Let’s pray. Our merciful
King, we humble ourselves in your glorious presence. And Lord,
we thank you and praise you for. The privilege that we have to
walk with like minded believers, how each of us can cheer each
other, encourage each other, build each other, challenge each
other. Even sometimes rebuke each other.
Lord, we pray that you would use us in one another’s lives
for your glory. We pray all of these things in
Jesus’ name. Amen.