Sunday School | Doctrine of Salvation - Q&A (part 2)

Alright you guys, good morning. Lovely to see you all. This will be our second and maybe final installment of our questions about our series on TULIP—Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, Perseverance of the Saints—which has been our whole section on Soteriology in this class. And I'm gonna try to cover as many questions as we can, as thoroughly as we can and we'll see if we don't get through the whole list.

If we don't get through the whole list, next week there's no class because it's Labor Day. And then the week after that we will continue. If we finish here today we'll move into our next portion of the doctrine series, which is ecclesiology, the doctrine of the church. So hopefully we're gonna finish this up today, but if not, we'll take more time.

Does Calvinism Make God the Determining Cause of Sin?

All right, we start off with a zinger. Here's the question: Does Calvinism ultimately make God the determining cause of sin? If God sovereignly ordains everything that occurs, including the fall and individual sinful choices, how is God's relationship to those choices fundamentally different from authorship? And in case that seems like a strange way to end the question, we'll often talk about and use the statement that God is not the author of sin, right? So that's why I think that word choice is there.

Specific question: does Calvinism make God the ultimate determining cause of sin? No, it does not. But I do think that the question you're asking is literally the thorniest question in all of theology. Like across the board, this is the question. But it is not unique—it's not a challenge that confronts uniquely people who have a reformed perspective on things.

All of Christianity that affirms that God is in charge of the universe has to struggle with why He allows so much ruin. This is the question that's generally framed as the problem of evil. A good God would want to prevent suffering or evil. A powerful God would be able to prevent suffering or evil. Ergo, in a world filled with suffering and evil, God is either not powerful or not good. This is not a Calvinism problem. This is a Christianity problem. And if it's not a Christianity problem, it's a universe problem, because everybody lives in the same world. This is literally the thorniest thing.

In this discussion, I have not ever asserted that God ordains sinful choices. What I've said is that God overwhelms sinners' choices to stay in rebellion, to pull them from that rebellion, to woo them to Himself, right? So my purpose this entire time is not to say God is causing all these things to happen.

In fact, when we began looking at this, you might recall—and I hope you do—if not, underline this. If we use Calvinism as a convenient short-term title, but we could call it election, we could call it predestination, we can call it whatever you want to call it. Whatever it is, its opponent—the other side of the aisle, if you will—is often known as free will, right? Either God is sovereign or man has free will. And the next step that flows from that framing is to say, if man doesn't have free will, like these Calvinists over here are saying, well it must be because God is the great puppeteer.

So a free will advocate—like you go to Free Will Baptist and you're listening to Tim Henderson talk—you're gonna caricature me as saying, "Oh, Tim doesn't believe in free will. Tim believes that God is pulling all the strings." But that's not what I've said at any point in this entire series. What I've said is the opposite of freedom is slavery, and the biblical picture is that mankind is a slave—not to God, but to sin, okay?

So this whole paradigm we're walking through here over the last couple of months, my argument is not, "Hey, God is the great puppeteer and you're all a bunch of marionettes." God is not Gepetto pulling all your strings. What the Bible says is that you're slaves to sin, okay?

Nevertheless, despite that—what we're talking about when we're talking about election is that God overwhelms free sinners who are freely sinning to draw them out of that slavery to sin.

If the Son sets you free, you are free indeed. — John 8:36

However, though I haven't been saying it, I do believe that it is the case that God is ultimately sovereign over all things. And so do nearly all Christians across all spectrums. We all blink at the end of this because this question is a difficult question, okay?

Now, I have a little bit more to say about that, but I wanna merge my answer to that question into the second question, which maybe will make it worse, but I wanna answer them together. Here's the second question, which closely relates to the first.

If God unconditionally elects some people to salvation and passes over the rest, in what meaningful sense does God genuinely desire all people to be saved?

Okay. So the first question is, isn't God responsible for every bad thing that ever happened? And I'm telling you that he is not. And the second question is, if He is in charge of everything, and He wants people to be saved, then why doesn't it work? Does God get what He wants or does He not get what He wants?

Both of these questions are working out like: how is it that God is in charge of a universe in which people commit sins that he must not be pleased by? And how is it that God is in charge of a universe in which he wants people to be saved but multitudes aren't? Like what kind of sovereignty are we talking about here, right? See how these are both two sides of the same coin, same question.

I think in order to answer both of these questions, or to consider them—and when I say it's the thorniest issue in all of theology, I really mean that. I don't feel like, "Hey, wait, give me fifteen more seconds and it's all gonna be better, okay?" That's not the way this works. But I do think if you're gonna have any hope of making sense of this, you're gonna have to understand that there are two different levels to the will of God. Maybe more than two. There might even be two different levels to your will, okay?

Two Levels of God's Will

But in the will of God, he has what we might call his perfect will and his permissive will. I'll give you maybe one of the clearest examples that makes this part at least relatively bright.

It is God's will that you would avoid sexual immorality. — 1 Thessalonians 4

It is God's will that you would avoid sexual immorality. Did you? Do you? Does he get what he wants? What's the answer to that? Clearly not, right? Clearly not. Is there such a thing that God wills but that doesn't come to pass? Unmistakably, over and over and over again.

And so what that tells us: it is God's will that you would avoid sexual immorality and yet you and many others didn't and don't and won't, okay? And then there's this other thing where God says, "Let there be light." Is there any argument? Does the light delay? Does it drag its feet? Is there any slowness to it? Okay. So in those two things, see two different versions, two different levels of the will of God.

When God says, "Let there be light," there's no argument, there's no debating. When God says to Paul, "Hey, you believe. I will show you how much you will suffer for my name"—it's like the light. There is no deviance, there's no change, there's no delay, there's no argument. He just gets what he wants. When God wants to make it happen, then he can and he does and he has countless times.

But then there is this other version, this other layer of his will of God where he wants—he genuinely wants—does anybody think that God doesn't really want the world to be marked by sexual purity? He really does. It really is truly His will. And yet He is permissive to allow it to be disobeyed. Okay. Do you feel those two levels?

I think if you collapse those into one, then you're gonna have a very hard time making sense of hardly anything that happened. Not just this class—this class will be the least of your worries, okay. If you don't understand that God wills things that do not come to pass, then every single day is going to absolutely baffle you. And yet when he says, "Let there be light," or "Charlie, believe," he wins. Right?

The Wrestling Match with Jacob

It's a little bit like you see it in how he wrestles with Jacob. You guys remember the scene in Genesis where he's wrestling with Jacob and you almost get the sense that it's a fair fight? And you're like, is Jacob powerful enough to wrestle with God? And it's like a contest. He gets him in a grip and he flips them and they change positions. And then how does that wrestling match end? He touches his hip and dislocates it. Do you know how much force it takes to dislocate a human hip? Okay. It's a fair fight until it isn't.

And then we see this in the will of God. Will He allow us to wrestle with Him? Will He allow us to disobey? It's like—gentlemen, you remember wrestling with your four year old and you pretend that it's a fair fight, right? Now, you never dislocated their hip, but you probably at some point picked them up and set them down. Because you were withholding your power the entire time, right?

God allows us. He gives us room to rebel. He gives us space. What the language of Romans is, he gives us over. He has given the world over until he says enough and he touches the hip and the game comes to a halt. That's just—there are two levels to his will.

Now there's one place, the closest place in the Bible that I'm aware of—there may be better, but this is the best I've ever found—where this question between these two wills is answered. Why? Why? Why?

In the sovereignty of God he has allowed us so much freedom, so much rebellion, so much sin, so much ruin. And there will be times in your life where you're simultaneously glad that he's given you some freedom and he didn't strike you dead. But then there will also be times when you're like, less rope please.

Romans 11—Paul says this is Romans 11:32. I want you to hear this is the best answer I've ever discovered to this question. If you don't have it open, turn to Romans 11. I'll pull this up to Romans 11:32.

You recall that the great challenge that Paul is wrestling through when he writes Romans is why don't the Jews believe? They're the people of God, there are all the patriarchs, from them is traced the human ancestry of Christ. And he doesn't understand—he's like, why? How? If God is sovereign over salvation and if they are his people, then what gives? Why so much rebellion? Why does it persist?

His answer, he works this out beginning in verse 28 heading to verse 32. He says:

As far as the gospel is concerned, there are enemies on your account—the Jews that were opposing them at every turn. But as far as election is concerned, they are loved on account of the patriarchs. For God's gift and his call are irrevocable. — Romans 11:28-29

There's something particular about the descendants of Abraham to whom God has made a promise. And Paul is hoping, longing for, anticipating the day that they will finally be awakened from their stupor. And he says this in verse 30:

Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience. — Romans 11:30

What that means is the Jews were so rebellious, they were so unwilling to come to the Savior that he has moved on to the Gentiles. It's the story that Jesus told you—throw a party for all these people and nobody comes, right? You guys are the Jews. We throw, I'm throwing a party for you. I want you to. And you won't come and you won't come and you won't come and you won't come. And so finally we go over here to these riffraff, the losers, the Gentiles are like, hey, the food's on the table, come and get it. And he invites all of these loser Gentiles because the invitees refuse to come.

This is what Paul is saying: just as you, one time you were disobedient to God, you Gentiles, you have now received mercy as a result of their disobedience. And then he says:

So they too—back to the Jews—they become disobedient in order that they too may now receive mercy as a result of God's mercy to you. — Romans 11:31

Paul's purpose in this—he says, you know what we're gonna do? The Jews won't come to the party. So we don't get all the Gentiles, we're gonna let them eat all the food. And the hope is this: the Jews will be like, oh, they're getting our food. They're eating our stuff. And that you would be drawn to jealousy. Well, I thought that was for us. At which point he says, it is, come and get it. The reason that God has shown mercy to the Gentiles is to make the Jews envious so that they too will come.

Why such a dramatic, ridiculous purpose here? Here's his reason. Here's the punch line. This is it. This is so incredibly important. Verse 32:

For God has bound all men over to disobedience so that he may have mercy on them all. — Romans 11:32

What he is saying—I want you to think about this. For all eternity, God has been good. For all eternity, God has been love. But before he made the world, the only person that God could love was God. When the Father adored the Son, when the Son adored the Spirit, when the Spirit adored the Father, every one of them was offering exactly what was due, exactly what was necessary, exactly what was reasonable, what was right.

For the Father to love the Son wasn't particularly meritorious because he's lovable. He's worthy of being loved. And it's just a natural norm. Of course they love each other. They're delightful, they're wonderful, they're beautiful. But his love is better than that. God doesn't just love the deserving. His love is so manifest, so extreme that he loves the undeserving.

Problem is, there was nobody undeserving to love. The power of his love, the latent lavishness of his love could not be seen in the love among the persons of the Trinity. It was simply what made sense. It was reasonable.

And so he creates a world and he populates it with creatures who have no claim to this love, who have no right to be loved, who have no right to anything. Your election into entity from non-existence is itself at base case a ludicrous grace. And then these creatures are allowed to rebel, to hate, to spit, to mock, to reject, and still he loves them.

And that, according to Paul, is the point of the whole story. God has bound us all over to disobedience so that he could have mercy on them all. This entire story, guys—again, my theological opponents, if you will, would say the whole point of this story is to magnify the freedom of the will.

God has done all that he has done to prove he only wants to be loved by creatures who have a free will. Free will is his favorite thing in the world. No, it is not. His favorite thing in the world is mercy. His favorite thing in the world is grace. His favorite thing in the world is love to the undeserving. And in order that the depths and the riches of the majesty of his love could be seen, he allowed the rebellion to persist. And where sin increases, grace increases all the more. That is the point of the entire story.

Why did a sovereign God allow so much sin and rebellion in the world? So that we would have visibility into the supremacy of his grace. That's what's going on here.

Where Does Surrender Fit In?

I'm not exactly sure what's prompting that question. Where does surrender fit into how salvation works? My answer is, it is the heart of it all. To trust Christ is to surrender. To walk with him is to surrender. I just happen to believe that we cannot do that. And we will not do that until he makes us alive. And then, and only then, we will do that. What he wants us to do is to surrender and he enables us to it as a sign again of his endless mercy to us.

Is it even possible when he comes and opens your eyes for you to say no?

So this comes back to this question of irresistible grace. It's maybe as possible for you to say no as it is possible for me when Kelly's making cookies and says, do you want some cookie dough? Like could I say no? I mean I could. Have I ever? No. Do I ever expect to? No.

So when he opens our eyes to see him, we come not because our will has not yet been healed, but because we finally see his beauty and his glory and his majesty and we want him. He is irresistible and therefore I do not resist him. Does that make sense?

Freedom Through Redemption

There's a story from the American Civil War of a northerner who bought a young slave girl at a slave auction. As they left the auction, the man turned to the girl and said, you're free. She turned to him in amazement. What? You mean I'm free to do whatever I want? Yes, he said. And to say whatever I want to say? Yes, anything. And to be whatever I want to be? Yes. And even to go wherever I want to go. Yes, he laughed. I have purchased you and you are free to go wherever you would like. She looked at him intently and replied, then I will go with you.

That is what it means. When he sets us free and we could do anything we want, what do we want to do? We want to go with him. This is what he is doing. He has freed us from the bondage of sin so that we might freely for the first time in our lives obey. We were slaves to sin. Jesus paid the price of our freedom and so now we're free.

This is making me think of my own walk and how it began. When God calls us, he calls us children. And so it's like when we raise our children, we love them. And so I knew he loved me. But also they're free to say no and then disobey, and so there's consequences.

That's right. That's right. We allow our children some freedom, and we're not nearly as smart as he is. Right? And I'm sure we do a far worse job, but we allow our children freedom. In their rebellion, in their foolishness to learn things. He is doing something of the same to us. But then, when we prove that we are bad stewards of that freedom and have entangled ourselves by our freedom, he doesn't just let us go. He overrides it and brings us back. And that's where our hope lies.

Why Teach on Calvinism?

Why do you feel it's important to teach on Calvinism? Is it important for salvation? How does it affect our witnessing?

That's a stack of three. So let me take them one at a time. First question is, why do you feel it's important to teach on Calvinism? That question might be, on face value, they want me to tell you why it's important to teach on Calvinism and I will tell you that. But it also might be, could you please stop teaching on Calvinism? Sometimes that's what it is.

There's a vision of this that says, "Yeah, wouldn't we be better off if we never opened the box? Do I really need to know this stuff? All you're gonna do is make people confused and feel sad." So maybe why do you bother talking about difficult things?

Well, the reason I'm talking about it now is because my commitment to this class is to teach everything. We're doing a comprehensive survey of Christian theology. We're walking through all of it—theology proper and Christology and pneumatology, the whole thing. We're gonna do ecclesiology next. And so I'm not one to dodge much of anything. This is part of it, so we're doing it now because we're doing everything.

But why do I feel this one is particularly important? Because I think it's important and valuable to understand everything that God has revealed. It's a big book, there's a lot that he talked about. The reason we talk about it is because Jesus talked about it, because Paul talked about it. Because the scriptures seem to reveal that God is pleased to reveal something of what he is doing. And I don't think it's ever to anybody's advantage to just say, "Well, I don't wanna know that." I wanna know it all. I want every bit of it.

There's so much He has not revealed. There are things that are mysterious and always will be. But if He's revealed something to us, and if I'm gonna love him with all of my heart and all of my soul and all of my mind and all of my strength, then lean in, right? I want to know it all. And if it's my job to teach this church, then I want you to know it all.

On the Importance for Salvation

Now as to your second question: Is it important for salvation? That depends on what you mean. So if you mean, do you need to be a Calvinist in order to be saved? No. If you mean do you need to understand how election works in order to be saved? No. We are not saved by our ability to pass a theology quiz. We are saved by grace through faith. If you mean that going to a reformed theological seminary is important for you in order to be saved, absolutely not.

But if you're asking, is it important for salvation? Well, because it is salvation. This is what is happening. I think that I would like to know what God has done in my life.

In particular, this is where I think it is incredibly important and will shape my life. When I was on staff at Campus Crusade, I would ask people the same two questions all the time. They were called the Kennedy questions—for those of you that are old enough to remember when Evangelism Explosion was a thing.

The two Kennedy questions are: If you were to die tonight and stand before God, how certain are you that you would go to heaven? And number two: If you were to die tonight and stand before God and he were to ask you, "Why should I let you into my heaven?" What would you say?

We would use this diagnostically. When somebody says, "If you were to die tonight and God would ask you why he should let you into my heaven, and you'd say, 'Well, because I'm a good person, I give some of my money away and I don't do very many bad things'"—well, I know that you're trusting in your own righteousness. You're trusting in your obedience. And I'm like, okay, you don't understand the gospel. Because in fact, the good news is much better than that. Any answer that begins with "because I, because I, because I" is indicative to me that you don't really understand the gospel. It's gonna help me know how I can be most helpful to you.

But I wanna take that one layer deeper. If you were to say to me, "Because I believed in Jesus"—because I do believe in Jesus, right?—I might ask you, "And why do you think you believe?" And if your answer is, "Because I'm smarter than my roommate who rejected this. Because I'm gooder than my brother who rejects this. Because I love to read and I've got a very rational mind and I figured it all out and I'm just honestly more clever than all those atheists who congratulate themselves on their erudition"—I'm like, I don't think you understand it.

Why do you believe? Because God in his love and his mercy pulled you out of darkness and into his wonderful light.

The chief benefit of understanding the doctrine of election is that you throw your hands up and you thank God for his mercy to you. When Paul describes himself as the chief of sinners. When Paul describes the endless love and kindness, he's like the only reason Jesus chose me was to be an example for the rest of time that he would choose anybody.

The primary value in my life of understanding how this works is that it causes me to praise God for His grace and His mercy to me. I don't deserve it. I don't deserve to believe. I don't get credit for believing. Everything is a gift. And that posture towards other unbelievers should produce and I think does produce in me a meekness and a lowliness and a softness rather than the arrogant presumption that those dummies, if they're only as smart as me, then they too could have all that I have. And I think we are in a far better standing when we are humbled rather than made arrogant. So that's principally why I think it's important to believe it and teach it, but not because it brings salvation. It just softens arrogant hearts including my own.

What I would say about the salvation part for me is that I could rest in my salvation when I came to understand this. I was exposed to this kind of teaching about thirty, thirty-five years ago. Before that, I was in a very good upbringing, but very Methodist, very Arminian. So I never, until I started understanding this, rested in my salvation. And that lack of resting is such a distraction in my life to actually producing fruit. What you said, I think it was last week about if I could lose my salvation, I will lose. I did wrestle with that for thirty years of my life. Well, maybe twenty when I was cognizant of it.

So it's not just that properly understood the doctrine of election produces humility, but properly understood the doctrine of election produces rest. That I don't have to earn it, I didn't earn it. It's not about me, it's not even about the persevering saints, it's about the saints who are preserved. And in quietness and rest, Isaiah says, we find our salvation.

In quietness and rest is your salvation — Isaiah (paraphrased)

I think understanding it also changes the way we pray for our loved ones who are lost. Because the focus is not on what they need to do, but God, call them. Draw them to you. Change their hearts of stone to hearts of flesh. Because it's got to begin with him.

I've plenty of people that I love that don't know Jesus, and when I pray it's like, Lord, open their heart like you opened Lydia's heart. Take out their heart of stone, replace it with a heart of flesh. The God of this age has blinded the minds of unbelievers so they cannot see, but you make your light shine in their hearts. It's easier to pray if you're a Calvinist, honestly, because God is sovereign over it all.

On God's Sovereignty and Love

There's a longer question here. If love is not merely an attribute God possesses, but is what God is, as 1 John 4:8 says, God is love, and as the fathers consistently affirm, then how can sovereign will be the more fundamental category? Aren't you implicitly placing something above love in God's nature, making love a downstream expression of will rather than the other way around? And if so, is the God you're describing still the Trinity of Nicaea or something closer to a sovereign absolute whose love is selective and whose will is the final word?

So the question is, how do we rank God's sovereignty and God's love, and in particular in light of the fact that I have allegedly said that His sovereign will is a more fundamental category. I'm entirely unconscious of saying what this accuses me of saying. If I did, I'd like to see it. But we can check it because everything said in this class is recorded and loaded into some AI machine and you can go check it.

The premise of this question that God describes Himself as love, I completely embrace. This is actually something we apologetically use in distinguishing between the Christian understanding of God and the Muslim understanding of God.

God is love — 1 John 4:8

In the Muslim framing, the word Islam literally means submit. So in the Muslim conception of God, God's will is chiefly what He is. Submit to Him. That is a very Muslim framing. That is not the Christian framing. That is certainly not my framing. We believe that God is in His fundamental nature, a relationship. Father, Son, and Holy Spirit. The early church called it the perichoresis, the dancing about of the persons of God as they adore, delight, and revolve around one another. What that means is, before there was gravity, there was affection. Before there was carbon, there was camaraderie. The nature of the Trinity as a relationship of persons precedes and supersedes everything else.

If you don't have a Trinitarian God, then He can't really have been loving until He made creatures. There was a time that He was power, but not love. But in a Trinitarian understanding of who God is, there's always been relationship, there's always been love, there's always been deference, there's always been delight. There's always been this working out of the relationship.

So that is so robustly central to my understanding of God. I am not saying in any way, shape, or form—in all I've ever heard any Calvinist say—that God is more sovereign than he is loving. His nature is love.

Now, the only way that I would temper that is if we go back to the earliest part of the class, the very beginning where we talked about the attributes of God. God is all that he is at all times. We're kind of stupid and so we can only think about one thing at a time, but He is just while He is being omnipotent. He is merciful while He is being omniscient. He's creative while He's being loving. He's all that He is at all times.

While I would richly affirm John's statement that God is love, I would also affirm John's other statement that He is holy. I don't think His attributes exist in ranked order. He's all that He is all of the time. It is definitely not the case that His love is subject to His sovereignty. There is no contest within His nature.

So whatever I said that made you think that I am a Muslim, I am not.

How Sovereignty Affects Our Evangelism

Let me address your third question about how this affects our witnessing. My experience is that believing that God is sovereign is what compels not only world missions throughout the history of the church, but it is what equips the saints to do evangelism in the first place.

If we lay out all the greatest missionary movements in world history—looking at William Carey, looking at Hudson Taylor as primary founders of the modern mission age, going back to Count Zinzendorf from the Moravians—the greatest missionary movements in world history have been run by Calvinists. This is absolutely the case. Beginning with Paul, right? The belief compels people to witness.

Therefore, I endure all things for the sake of the elect that they too may obtain the salvation that is in Christ Jesus. — 2 Timothy (Paul)

Properly understood, the doctrines of election compel people to witness. What I have found in my own life is the exact same thing. I have been a Calvinist as long as I have been an evangelist. In every encounter I've ever had talking to somebody about Jesus, I go in believing that my job is to make it as clear as I can.

Pray that I may proclaim it clearly, as I should. — Colossians 4

I want to do that, but I do it believing that the God who is sovereign over the end is sovereign over the means, and He has decided to use the simple, foolish preaching of the gospel to draw people to faith. If that's how it's gonna work, then I wanna be on the team. I wanna do the thing that He's invited me to do, that He commands me to do, believing that any success that we might experience is because of His love and His mercy. That's just what compels it all.

Fear for the Unsaved

How can we not fear that our unsaved loved ones may not be chosen? Well, Paul feared that. I feared that. If you really look at the opening two or three verses of Romans 9, and then Romans 10, and then Romans 11—I don't know God's ultimate purposes. So I pray all the time for people that I love that don't know Jesus, and I do so saying, "Lord, I don't know Your plans, I don't know Your purposes, I don't understand."

And in the same way that Paul goes city after city after city, gets his head kicked in, and then does it again and again and again—I will say this: at the end of the day, the people that I love that don't know Jesus, I think they are better off in God's hands than in their own. For He is the Lord. He is compassionate. He is full of mercy. He is abounding in love and faithfulness.

If I could have the choice to put the people that I love the most subject to their own will or subject to the Father's will, I would pick this every time. There is infinitely more comfort in hoping that the Lord will be merciful than that the lost will be repentant.

And so, of course, I feel like Paul says—he says:

I have great sorrow and unceasing anguish in my heart for the people of Israel.

And I feel that deeply and abidingly. And yet Paul can also say:

Rejoice in the Lord always. I'll say it again, rejoice.

All right, Kat, you get the final word and then we're done.

Can God change his mind?

He can do whatever he wants. Can they change his mind? They weren't like thinking, then they'll be with you. No, Kat, I know the answer to that question, but I will confess to you that I have prayed, "Lord, if he's not on the list, add him to the list. What's it to you? You rule all things, right?" I'd have a hard time defending theologically that that's how that works. But I have prayed it more than once because he can do whatever he wants to do. So I have prayed them in, Cat.

All right, we gotta stop for now. No class next week, and we'll start again the following week. And if there's something you're like, "But you never addressed this and this is driving me crazy," just reach out to me personally—but not at this very second. And I would love to try to be helpful to you. Thank you.