Milestones to Glory, Part 3

Great and also difficult verse
that we’ve been considering now for the last several weeks. Philippians
2. And we come to perhaps the final
portion of at least this consideration of verses 5-8. We come back to the passage,
and I just will very quickly set the context once again. The
context being that of an appeal to church unity. That was the
exhortation given earlier in chapter 1. Chapter 1, verse 27,
where Paul urged that they be standing firm in one spirit with
one mind striving together for the faith of the Gospel. There
was so much at stake. And in the case of the Philippian
church, it wasn’t so much doctrinal concerns that Paul had to write
like he did to the Galatians, like he did to the Corinthians,
like he did to the Ephesians, like he did even to the Thessalonians. In the Philippian church, the
problem wasn’t doctrine. The problem was the people. The
problem was disunity. And so Paul wrote to them and
he said that we must be a unified people as those who profess and
proclaim Christ. Well, having introduced the subject,
as we saw, as he enters into chapter two, what we know as
chapter two, Paul begins to flesh out this discussion of church
unity And he does so in very pointed terms when he says in
chapter 2, verse 1, if there is any encouragement of Christ,
if there is any consolation of love, if there is any fellowship
of the Spirit, if there is any affection and compassion. And
as I’ve said for several weeks, Paul wasn’t questioning their
salvation in the slightest. Paul wasn’t saying if in the
sense that I really don’t see much that commends you as being
believers. Paul wasn’t saying that at all.
He was saying that axiomatically, if those things are present,
then there must also be present other things. If there is that encouragement
in Christ that we all receive when we come to Christ, the peace
that we get from God, if there is a consolation of love, if
in coming to the Savior we have sensed legitimately the love
of God, if there is any fellowship of the Spirit, if the Spirit
is in us and dwelling within us, that kind of intimate fellowship
that only God can have with us, that affection and compassion
that flows from a relationship with God that touches everyone
around us, if there’s any of that. And by that, I take Paul
to mean here that even if you are a baby Christian, even if
somehow you got placed on the shelf as a Christian, even if
there are those rudimentary graces, then there are other things which
must follow. that must attend those graces
as well. He says, if there is any encouragement,
if there is any consolation of love, if there is any fellowship
of the Spirit, if any affection and compassion, make my joy complete
by being of the same mind, maintaining the same love, united in Spirit,
intent on one purpose. And he laid out for us the two
simple steps. I mean, they’re almost so simple
that to preach them was like gilding the lily. I mean, what
do you do with this? I mean, they’re so simple that
we need a greater esteem for others and greater care for others. That’s simple. That’s what he
says is going to cultivate those other graces, that like-mindedness,
that unified love, that oneness of spirit and purpose. Those
things are going to be cultivated if we think others more important
than ourselves and put their cares and their concerns first. That’s the great theme. And Paul wanted Because it was
such a problem in the Philippian church, Paul wanted to undergird
this exhortation with the greatest of all illustrations. And he
gives us the illustration of humility. And not just any humility,
but the humility that was in Christ. This is Christ that he
uses as an illustration for our sakes. Look at verse 5 if you
would. where he says, have this attitude in yourselves, which
was also in Christ Jesus. And if you note, he doesn’t even
get to the attitude immediately. It’s all contextual. You can
tell immediately where he’s going with it. You know immediately
what he’s alluding to when he even mentions Christ. But he
doesn’t say it until verse 8. Have this attitude in yourselves,
which is also in Christ Jesus, who, although he existed in the
form of God, did not regard equality with God a thing to be grasped,
but he emptied himself, taking the form of a bondservant and
being made in the likeness of men. And being found in appearance
as a man, he humbled himself.” That’s the attitude. That’s the
mindset. Being found in appearance as
a man, he humbled himself by becoming obedient to the point
of death, even death on a cross. Therefore, also, God highly exalted
him and bestowed on him the name which is above every name, that
at the name of Jesus every knee should bow. Of those who are
in heaven and on earth and under the earth, and that every tongue
should confess that Jesus Christ is Lord, to the glory of God
the Father.” Paul’s exhortation to church
unity and his application here of humility, the means, if you
will, of attaining to that kind of high standard of oneness that
the church is called to, with everything at stake, that if
the world sees us just like they are, fighting and bickering and
tearing at each other’s eyes. What does the world need of Christ?
That’s essentially what’s at stake in the Philippian church. And the God that had done a great
work in establishing this church now was appealing to them not
to let this church be torn apart by division and bickering and
fighting and annual meetings He says, have this attitude which
was also in Christ. And he urged them, as we saw,
to a noble mindset. He urged them to the mindset
that was Christ Himself. That even though He existed in
the form of God, and if we look at that, it wasn’t doubting that
He was God at all. He was purely God. He was very God. As the creeds
say, It doesn’t mean that he lacked anything with regards
to deity. It isn’t saying that he was merely
the form of God. He was God. It designates merely
that He was in one aspect revealing Himself as God. And even though
He was in that form of God, did not regard equality with God
a thing to be grasped. In other words, Jesus let go
of those things. Let go of His glorious position
in heaven with God. Not as God. He let go of those
prerogatives. He let go of those rights and
privileges so that he could take on the mission that God had given
him. And so we saw in verse 7 that
in addition to a noble mindset, Christ manifested for us and
was moved along this path to glorification a selfless mitigation. And we used a big word. I know
it isn’t a word that we use every day. In fact, I don’t know that
I’ve ever used it in any other context other than spiritual
things. Jesus mitigated himself. He literally emptied himself
and we spent no little time wrestling on what that meant. What did
Christ let go of? Did he let go of his deity so
that he could come and take on humanity? No. The word means
empty. We were clear on that. That’s exactly what the word
means. And we applauded even the likes
of Charles Wesley and others who sought to return to the true
meaning of the Greek word there. There was indeed some kind of
emptying. But it wasn’t of the deity of
Christ. One said it this way, that you take away from our faith
the doctrine of our Lord’s true divinity and our hope of deliverance
through him is found baseless. If Jesus Christ isn’t God, then
we have no hope. We have no hope in him. But he laid aside this form of God,
he didn’t divest himself of his deity, but he divested himself
of those glorious privileges in heaven with God. As we saw
last week, that had extremely practical implications for us. As one said, Jesus chose the
latter and gave it the preference that of coming to earth, taking
on human flesh. He gave it the preference and
humbled himself in indescribable generosity. He looked at the
things of others and descended with his splendor eclipsed He
appeared not as a God in glory, but clothed in flesh, not in
royal robes, but in the dress of a village youth.” But Christ wasn’t finished. Jesus
wasn’t done. And Paul isn’t done either with
his illustration, this greatest illustration of all, to humility. He is taking Jesus, taking us
on a tour of Jesus’ life. And he looks out over the landscape
and he says, Christ is destined for glory. Christ is truly on
the path, as it were, to glorification by God in the highest possible
sense. And he’s being moved along, first
of all, we saw by a noble mindset, by a selfless mitigation, but
thirdly, by a dignified mission. a dignified mission. Look at
verse eight. Being found in appearance as
a man, he humbled himself by becoming obedient to the point
of death, even death on the cross. We’ve seen the self emptying
of the incarnation. We discussed that at length.
But here we begin to move to the actual sacrifice which Christ
to which Christ descended in his humanity. The emphasis really moves from
Jesus’ nature and that whole discussion of, you know, the
difficult to grasp discussion of how did Jesus exist? How did
Jesus exist before His incarnation? In what form was He in His incarnation? And we saw that He was both God
and man. But we move from that discussion
To his very specific mission, his very calling by God. One pastor said, as I remind
you of the beauty and depth and overwhelming importance of this
passage, one said of it that there is no passage in the New
Testament. which so movingly sets out the
utter reality of the Godhood and manhood of Jesus Christ,
and which makes so vivid the inconceivable sacrifice that
Christ made when He laid aside His glory and took manhood upon
Him.” Let’s look at his dignified mission. What was it all about?
Because really, Paul could have stopped there at the end of verse
7, and given us just an incredible illustration and lesson on humility. Wouldn’t that have been enough?
Is there really a need for Him to say anything more to us as
mere men? That even though He existed in
the form of God, He didn’t regard equality with God a thing to
be grasped, but He emptied Himself, taking the form of a bondservant.
That’s enough. Paul isn’t done and he wants
us to see the depth that Christ stooped to for us. Let’s look at his dignified mission. And first of all, you come to
these words and you can hardly as a human make sense of them. When Paul finally comes around
to the attitude, the real core attitude that was there for Christ,
that Christ was exhibiting, that Paul is calling us all to look
upon and to think upon and to emulate in our own lives, that
of humility. And some of the most difficult
words in all of Scripture. For me, one of the most stunning
statements in all of Scripture. He humbled himself. Jesus didn’t need to humble Himself. He wasn’t made to humble Himself. He couldn’t have been made to
humble Himself. It couldn’t be any other way
than He humbled Himself. As God, no one else could have
humbled Him. He couldn’t have been brought
to humility in some secondary sense. This was an act of His
own heart and will. This was a, if you will, a volitional
act, a choice that Jesus made to yield and humble himself. The word for humbled here is
the very common word for humbled, has the literal idea of laying
low. Jesus lowered himself, not only
in relation to God, but even in relation to other people. Jesus laid Himself low before
us. We’ll see how in a moment. As
I suggested earlier, this is the second verb in this great,
big, long sentence. First, we saw that He emptied
Himself. But this humbled Himself describes a completely different
act. Jesus had already emptied Himself,
and now He’s going to make Great illustration. Humbled himself
after the incarnation, after beginning to dwell on our world
and after beginning his life ministry here on earth. This
is something that he did after being found in man’s nature. He emptied himself by becoming
a man, but as a man, he humbled himself even further. even further. So the self humbling here, don’t
roll it in with what happened in heaven. Because this goes
far beyond what he did even in taking on human flesh. That what
happened in heaven was his self humbling in a sense in his character
as the son of God. But here the self humbling is
the act of Jesus as the son of man, humbling himself, as we
will see. One pastor described it this
way. He said the whole time of his
mission on earth was a time of self-humiliation. He was being
humiliated and abased instead of commanding and ruling in power
and majesty. And when you begin to think of
it in those terms, that really where Jesus had the right and
prerogative and privilege to be was in heaven, commending
in a sovereign sense all the affairs of the universe. And
instead, he’s down here. Instead of ruling in power and
majesty, occupying a place of honor and authority and preeminence
among men. From the manger to the cross,
he walked a path of humiliation which culminated in the misery
and suffering and reproach of a shameful death. You think of all of those earthly
and humiliating circumstances into which Jesus placed Himself. The worst of which was His crucifixion. To me, those, as I said, are
some of the most shocking and stunning words in all of Scripture. And there are words that we can
expect to find of each other, that so-and-so humbled himself,
that rather than make a big issue of it, he humbled himself. Rather
than create a big problem, he humbled himself. But this is
God. This is the sovereign ruler of
the universe. He is the creator of all things. When it’s said we’re tumbled
and troubled, how do we wrap our minds around it? Look at
him, this amazing Jesus. He is helping Jacob to make a
yoke in that little carpenter shop in Nazareth. This is the
one who, apart from his self-emptying, could far more easily make a
solar system. Look at him again, dressed as
a slave with a towel and a basin for his menial equipment. He
is bathing the feet of some friends who, but for their own quarrelsomeness,
should have been washing his feet. He humbled himself. Don’t forget this, says Paul
to these dear friends of his at Philippi. Don’t forget when
the slightest impulse arises to become self-assertive and
self-seeking, and so to break the bond of your fellowship with
one another. And that is the whole context. The context isn’t to look at
Jesus and to look in a sense at all of these doctrinal things
that Paul is discussing here. The whole point of this entire
passage is to be brought home to roost in our own lives. And
how could we not humble ourselves? How? But Paul is giving us such a
glorious illustration. It warrants a further look. Jesus is being moved along on
the path to glory, not only by a noble mindset and a selfless
mitigation, but a dignified mission. But it warrants a closer look.
And what you have here is three factors that I want to just look
at this morning with regards to this self-humiliation of Christ. First of all, look at the context.
Look at the context of his self-humiliation. In verse 8, it says, he humbled
himself by being found in appearance as a man. That is the context,
if you will, of his humbling himself. Certainly, you could
say that in a sense, Christ humbled Himself by His self-emptying. But as God, as God in heaven,
that is not a character quality that we generally ascribe to
God. Uncounted of virtue here among
men to find another man who is humble. He is a gifted man. He’s perhaps a strong man or
a wealthy man. or a powerful man, and yet he
holds all of those things as graces that God has given to
him. He’s not arrogant about it. He’s
not pompous. He doesn’t abuse those things.
And we call him a humble man. That’s not a term that we generally
ascribe to God. God doesn’t need to be humble.
He’s God. But in the context of being found
in appearance as a man, Christ humbled Himself. When it talks
about His appearance, what it points to is that the Lord was
a man not only in His nature, but in appearance. And it says
it quite clearly to us that it was evident to everybody who
saw Him that He wasn’t deity. What they saw was His humanity.
Not that he wasn’t God, but all that they saw was his manhood. That he was more than what met
the eye. The true manhood of Christ was
essentially a covering, a veil for his deity, for the Godhood.
But in his outward form and his outward appearance and his behavior,
in his going out and coming in, as the Old Testament might say
it, he was a man. From everyone who looked at him
and observed him and how he dealt with people, he was a man. What this word speaks of is that
which is purely, in an outward sense, appeals to the senses.
They can see him. They could smell him. This form
of a servant really advances to us the idea
of the fact that he was manifested as a servant, but it was in a
human body. Paul Nelson didn’t know that,
otherwise he could have glossed right over this point. Christ
was found in fashion as a man. His manners, his gestures, his
speech, his dress. In people’s estimation as they
looked at him, he was a man just like themselves in so many respects. He came into the world through
the natural process of birth. Almost everybody knew that. One
of the catcalls that was often used of Christ, isn’t this the
carpenter’s son? He had brothers and sisters.
He learned to trade. He was hungry at times. He was
thirsty at times. He was weary and sleepy. He was
grieved and angry. He wept and he rejoiced. He was
a man. But it was in that context that
he humbled himself. He didn’t need to. He didn’t
have to. At any time, he could have said,
that’s it. That’s enough. We’ve shown you enough, but he humbled himself. I said
there were three factors that I wanted to look at. Not only
the context, but look at the means. Look at how he humbled
himself. Look at verse 8 again. Being
found in appearance as a man, he humbled himself by becoming
obedient to the point of death. A lot
of us will obey. Very few, if ever, will obey,
even unto death, the most noble of soldiers, probably the most
exclusive. But Jesus obeyed His Father in
dying so that He could abolish death. 2 Timothy tells us that
He died as our sacrifice, in essence, to meet what the law
demanded. The law demanded the sacrifice,
Galatians 3 says, and by God’s will, Christ obeyed. Christ’s obedience to God was
rendered up to the very extent of even laying down his own life. One pastor said it this way.
He said, his obedience is a sure token of his deity. That’s an
interesting statement. Obedience is a sure token of
his deity and authority. I remember when I first read
that, I thought I’d read it incorrectly, but it’s true. His obedience,
Jesus’ obedience unto death is a sure token of his deity and
authority, for only a divine being can accept death as an
obedience. Ordinary men accept it as a necessity. Jesus alone, as the obedient
Son of His Father, could choose death as His destiny. And He
did so because of His love. A love which was directed both
to His Father’s redeeming purpose and equally to the world into
which He came. Jesus admitted Himself to that. He obeyed that. We don’t have
to obey death’s command. Death just comes. I love the
way the Old Testament says it of David. Behold, I am going
the way of all the earth. David didn’t have to wonder whether
he was going to die. He knew it was an inevitability. And in Christ as a man, that
was true. But Christ embraced death for
our sakes. Jesus became obedient to death. That doesn’t mean he was obedient
He was obedient unto death. That doesn’t mean that he was
obedient to death because he was still the master over death. He’s still God. And in that sense, he died like
no person on earth has ever died. He died of his own volition.
Not suicidal. But our Lord, rather, was obedient
to the Father up to the point of dying. Jesus obeyed. just as humanly
possible it was to obey. One said that he obeyed to the
surrender of his life. Death in its most awful form
was calmly encountered and willingly endured. We’ll look at that death
in a moment. There was no force compelling
him. It was no dark fate or inscrutable
destiny to which he could not avoid. Nor was it, on the other
hand, the sudden outbreak of a wild enthusiasm or an irrepressible
gallantry which he could not reflect and could not be guided.
In other words, he didn’t just throw himself into it suddenly.
It wasn’t outside of his will. Yet it was calm and collected
obedience to a higher will under which he had spontaneously placed
himself. This is what God asked for. This
is what Christ rendered. He said that there was a third
factor in Christ’s humiliation. And that’s where we want to land
and focus this morning on the extent of Christ’s humility. Look at verse 8 again. And you
get the sense as Paul is writing these words, the utter horror
at the thought. Verse 8, “…and being found
in appearance as a man, he humbled himself by becoming obedient
to the point of death, even death on a cross. And you get from
that the shock to Paul’s own system as a Roman citizen. The utter degradation that was
the crucifixion wasn’t even something a Roman citizen had to worry
about. Christ did. As a Roman citizen,
Paul couldn’t be crucified. But Jesus did. And to Paul’s system, as a good
Jew, one who knew about the nature of the cross and the utter disdain
that people had for it, and that God Himself had declared accursed,
Paul could barely bring himself to say these words except by
the Spirit, He humbled himself by becoming obedient to the point
of death, even death on a cross. One would think that somewhere
along these lines, I mean, to me, it would be reasonable to
you as well. Wouldn’t it be reasonable? For
Jesus to get right up to the point of death, you know, He’s
in this kangaroo court. He’s being beaten, blindfolded
and slapped, spit on. That’s it. Time out. That’s it. Enough is enough. Wouldn’t it
have been reasonable? Wouldn’t it have been just for
Christ to say, that’s it? No more. But His submission to God, His
obedience to God, as his precious and loving son took him all the
way to the death and beyond because it was an utterly degrading death.
Let me tell you about crucifixion just briefly. In this crucifixion, as I said,
the Romans, it was the worst form of torture that the Romans
had. They had adopted it from other nations. The Hebrews hated it. In the
case of Jesus’ crucifixion, the Hebrews, as I said, they had
a dread of any death penalty by suspension because of what
Deuteronomy 21-23 said. Cursed is anyone who hangs on
a tree. With the Romans, as I said, they
considered it the worst form of punishment. So, Jesus’ supreme
obedience here to become Our Saviour, by dying on a tree,
was just the ultimate act of obedience to God. Let me read you a rather lengthy
but graphic description of this cross. Of all the modes of inflicting
death which the ingenuity of cruelty has ever devised, Crucifixion
is absolutely the most painful. The cross consisted of a strong,
upright post with a transverse beam near the top and a small
projecting piece about halfway up. The condemned person was
secured with his hands fastened to the transverse beam by large
nails driven through them, and the feet were similarly nailed
The partial resting of the body on that small projection beneath
the feet somewhat lessened the torture, but it made it more
lingering. This mode of death was one of
intense and protracted anguish. When we want to express the utmost
intensity of pain, we select the word excruciating, likening
that pain to that endured upon the cross. Since no vital organ
was directly injured in this mode of punishment, death was
uncommonly slow, awfully slow. While the laceration of parts
so exquisitely sensitive as the hands and the feet, the pressure
of the wounds and the rapidly increasing fever of the whole
system caused unutterable agony.” As I said, the Mosaic Law had
uttered a curse against it. No wonder the Gentiles reserved
it, rather the Romans, the Gentiles reserved it for the worst criminals
imaginable, usually exclusively for slaves and those utterly
degraded. And so it became associated with
shame. Ultimately, Paul said in 1 Corinthians
that that in essence was the stumbling block to the Jews.
How could God allow His own Son to endure this kind of punishment? We wanted a valiant Savior. We
wanted one who was going to come riding in on a white horse. He will. To a Greek accustomed to clothe
his divinities rather with every outward attribute of grace and
beauty, to summon the worship of a crucified malefactor appeared
as foolishness. That’s the problem. That was
the problem with so many for the cross. How on earth could
a savior, how on earth could deity be tacked up on a cross? Because the cross for the Romans
wasn’t only extremely painful and provided the most extreme
agony to the sufferer, but it was one of utmost degradation. Another described it in these
terms. He said, death by crucifixion seems to include all that pain
and death can have of the horrible and ghastly. Dizziness, cramping,
thirst, starvation, sleeplessness, traumatic fever, shame, publicity
of shame, long continued torment, horror of anticipation, the mortification
of intended wounds, all intensified right up to the point which they
can be endured at all, but stopping just short at the point where
it would give the sufferer relief by unconsciousness. In other
words, The one that was crucified hung there fully conscious in
absolute excruciating pain in every element of his body. The unnatural position of the
body made every movement painful, the lacerated veins and crushed
tendons throbbed with incessant anguish. Another said of it that
the cross was a punishment of special torture and disgrace.
A death of glory would often excite devotion, but the death
on the cross was revolting to all. Some forms of violent death
are sudden and almost painless, but the cross was the means of
intense and protracted torture. A thousand deaths in one. And then to be treated as a felon,
to be hanged on a tree by heathen hands and under the sentence
of a public law, the shame was worse than the agony. But so
far did God’s own son carry his obedience that he did not shrink
from scorn and anguish. He was stripped and nailed in
nakedness to the cross amidst hooting and merriment, as if
he had been the worst wretch and criminal in all Judea. That’s
our Lord. That’s the degree to which he
humbled himself. another and more poetic term
said it this way, low in the deep valley of humility. Jesus
proposes himself as our example by exhibiting his own perfect
character. His whole life was a great continued
descent from the glorious bosom of his father to the womb of
a poor maiden to the form of a servant in the likeness and
miseries of sinful flesh. To a life of labor, a state of
poverty, the death of a criminal, to the grave, to intolerable
calamities, which we deserved. You see, that was our cross. It says that Jesus was obedient
to the very extreme of obedience to death and beyond, because
that death came in the most utterly disgraceful and degrading form
available. Jeremy Taylor, the Puritan, wrote,
Is it but reasonable that we should be as humble in the midst
of our greatest imperfections and basest sins as Christ was
in the midst of His holy and perfect life? We have lost all
ground for pride. Everything, our ignorance, our
weakness, our sins, our follies, prescribed to us that our proper
dwelling place is low in the deep valley of humility. Humility
glorifies God. Pride dishonors Him. Humility
makes men like angels. Pride makes angels to become
like devils. That’s what Paul said to the
Philippians. How on earth can you be proud? When Christ laid
himself low in the most gruesome manner possible, how on earth
can you be proud? How can you tear at the body
of Christ? You see this compelling, the
condemned person to carry his cross, expelling him outside
the city. All of those things were more
and more and more steps to heap on the degradation of the cross
for Christ. to be crucified at the place
of a skull, to be outside the city gates, not even worth the value of a man. The bottom line in these verses,
chapter 2, verse 5 through 8, is simply this, that if Jesus
humbled Himself so completely, so deeply, Paul says to the Philippians,
and thereby he says to us, we should be so constantly willing
to humble ourselves in every small and large way. There should
be nothing that stands in the way of us humbling and yielding
ourselves, if it be God’s will in that sense. Spurgeon said it quite strongly. Spurgeon calls our very salvation
into question. When he said it this way, he
says, stand at the foot of the cross and count the purple drops
by which you have been cleansed. See the thorn crown. Mark his
scourged shoulders still gushing within crimsoned reels. See hands
and feet given up to the rough iron. See his whole self given
to mockery and scorn. See the bitterness and the pangs
and the throes of inward grief showing themselves in an outward
frame. Hear the chilling shriek. My God, my God, why have you
forsaken me? If you do not lie prostrate on
the ground before that cross, you’ve never seen it. If you
are not humbled in the presence of Jesus, you do not know Him.
You were so lost that nothing could save you but the sacrifice
of God’s own Son. Think of that. And as Jesus stooped
over you, bow yourself in lowliness at His feet. A sense of Christ’s
amazing love to us has a greater tendency to humble us than even
a consciousness of our own guilt. May the Lord bring us to contemplation
to Calvary. Then our position will no longer
be that of a pompous man of pride, but we shall take the humble
place of one who loves much because he has been forgiven much. Pride
cannot live beneath the cross. Let’s pray. O Father, In a sense, are in stunned silence because we see what our Savior
endured for us. We saw his mindset, his heart, to not grasp the things of glory,
but to yield himself and to come and to take on human flesh And
even having taken on that flesh to humble himself further by
submitting himself for God’s sake to death and to go to this utterly horrible
form of punishment and torture and death. And for us, he did
that as an example of humility. And not just as an example of
humility, but as the means of paying for our sin. Lord Spurgeon is right, how can
we be proud? How can we contend with our brothers,
how can we gnash our teeth? How can we criticize and not
love? Grant us the grace, Father, to
be humbled. humbled before Christ and humbled
before our brothers. It’s for the sake of our Savior
that we pray in Jesus name. Amen.