Sunday School | Jesus' Obedient Life

We are in the midst of a long series on every major doctrine of Christianity. We started with theology proper, the doctrine of the first person of God, and moved on to the doctrine of the Son, which we call Christology. We're looking at the life of Christ through ten major categories.

Does anybody have the ten major categories memorized? The work of Christ includes: Incarnation, teaching, miracles, obedient life, death and resurrection, came to reign forever, gives the Holy Spirit, intercedes for all sinners, and will return to restore all things.

We've talked about His incarnation, His teaching, His miracles, and today we're focusing on His obedient life. This might feel like a strange category to some of you. I think we tend to be pretty aware of the atoning work of Christ on the cross, whereby He died our death. Within evangelicalism, we tend to be strong on a doctrine known as penal substitutionary atonement. We'll get into that more when we reach the cross, but the center word there is substitution. We have this idea that Jesus was our substitute. He did what we don't want to have to do. Namely, He died. He suffered the wrath of God and took upon Himself the wrath of God for sin. That's all true. In it, our badness was imputed to Him.

We have this concept of imputation where all of our badness is taken off us and imputed to Him. It's kind of anticipated in the Old Testament with the scapegoat story. They would take a pair of goats. One goat would have sin transferred onto it—its throat would be slit and it would bleed out and die. Then the other goat would be sent off into the wilderness. We have a relatively strong sense of this: my badness is imputed to Him, He takes it and deals with it. But there is actually a double imputation. It's not just our badness to Him, but also His goodness to us.

His goodness to us, the goodness that He gives to us, is the fruit of His obedient life. He didn't just die our death, but He also lived our life. He was supremely obedient. Now, His obedience was necessary for Him to die our death because if He was a sinner like us, He couldn't pay for our sin—He'd have His own bill to concern himself with. But it's not merely His obedient life that made Him ready to be a perfect sacrifice, the spotless lamb, the blameless one. That's all true and relevant to His death, but it's also true regardless of His death that He's giving us credit for His life. His perfect life that He lived for us—the very moments of His obedient life, He was doing something that became infinitely valuable to us. He has an obedience to give to you. He didn't just take away your badness; He gave you His goodness.

The Nature of Christ's Obedience

When we say that He was obedient, you could think of His obedience in a lot of different ways. I think of it in two categories: there's a what He obeyed and a who He obeyed. Let's do the what first. What did He obey? God's will is a great answer. And what did you say? The law. And these are actually the same thing.

Some of you may have heard me talk about this in the past. When we talk about the law, a fantastic resource is the Westminster Larger Catechism. If you've never been exposed to it, it's a document produced during the English Reformation. It tends to be the domain of the Presbyterians, and it's a brilliant work. A catechism is a question-and-answer format. They ask a question and then answer it.

It's famous for the very first question. Do you guys know the first question of the Westminster Catechism? What is the chief and highest end of man? And what is the answer?

Glorify God and enjoy him forever.

That's right. Glorify God and enjoy him forever. When you get down into the '90s and stuff, then you get into the law. I want you to see what they say about the law. We're gonna look at it first through the lens of what did he obey? We'll get to the who he obeyed in a minute, okay?

We ask the law, the law that Jesus obeyed. What is this law that he obeyed? Here's what they say in the Westminster Catechism. Brian, are you back around? Okay. Throw up that first slide. That's way too tiny. It's never gonna be seen. Okay, we'll go with this one. And if you want—in fact whether you like it or not—I will email this out on the email listserv thing. If you don't get the emails from this class, just send a note to chsdoctrine@gmail.com. We'll add you to the list and I'll send you a copy of this if you want to be able to keep it.

But here's how Westminster asks this question. There's a couple things we'll pull out of this. They ask: Of what use is the moral law to all men? What good is it? What's the law for? And here's what the law is for:

The moral law is of use to all men to inform them of the holy nature and will of God and of their duty binding them to walk accordingly, to convince them of their disability to keep it and of the sinful pollution of their nature, hearts, and lives, to humble them in the sense of their sin and misery, and thereby to help them to a clearer sight of the need they have of Christ and of the perfection of his obedience.

These guys pack so much wisdom in their words. This is a great answer. What I really want you to notice though is just this first column. The use of the moral law for all men is to inform them of, number one, the holy nature and will of God. Here's the first thing—the foundational thing—to understand about the law that Jesus is going to obey: whatever the law demands is a revelation of what God is. Right? His nature, his very essence.

He did not arbitrarily—when Congress passes laws, there's an arbitrariness to it. Like, "Well, we think this would be a good idea. We think that would be a good idea." Maybe the laws are good. Maybe they're not. Maybe they're flowing out of some cultural phenomenon that's going on. Whatever it is. None of that is true with the laws of God. His nature is honest and so he forbids us to lie. Right? His very essence is manifest in the law.

So whenever you see the law demand something, he's not just saying, "Well, you know, we could go with this. We could go with that." None of that is happening. He is what he is and the law demands that we would be like him. The law tells us not only what he is like, but it tells us what he does like because it reveals not only his nature but also his will. This is what he wants. The law wants us to do what he wants us to do because he is like this.

Jesus' Perfect Obedience

When Jesus enters the scene and he is obedient to the Father, he is conforming himself to what the Father is like and what the Father does like as revealed in his law. And that without fail, which is bonkers. You maybe have gone an hour without sinning. Right? Maybe. Not you, but some. Right? Thirty years is a long time to be righteous.

Gil, what were you gonna add?

I was gonna ask, would the analogy of a magnifying glass be like what the law is to God?

Yes, it's very much. If we were to examine what God is like and to understand the truth of his being, the law is a revelation of that. I think that's apt. Now we talk about the law for us as a mirror, but it's kind of a double mirror. You know that thing where you can look through your shower door and see things reflected in it and you see through it at the same time? Where the light's just right and you can see through it and things reflecting? The law is more like a magnifying glass of God. It's a mirror to us. It shows us what he demands at the same time it shows us what we are like and it reveals that gap.

I just heard somebody say something about the mirror and the law—it would be a silly thing to try to clean yourself with a mirror.

Like if you took a mirror whose job is to reveal your flaws and you just use it to scrape the dirt off, that would be stupid, right? But that's what a lot of people do with the law. We take the law and use it as if its job is to make us clean. It's not a thing that we use to clean ourselves. It's a thing we use to see ourselves so that we can know where we need to be made clean. Right? Does that make sense?

So the law shows us what God's will and nature is like. Now if you keep going, for us, it's going to convince us of our disability to keep it and I like that word. Why do they use the word disability instead of inability? To do it and you are not. That's right. You should be. It's not just that I can't. It's that there's something broken about me. It's a disability. I was made for holiness but something tragic has happened. So now I have this disability and we see the sinful pollution of our nature hearts and lives. It humbles us.

And then the punch line here, that fourth column, it gives us a clearer sight of the need we have of Christ and the perfections of his obedience. That's what's supposed to happen. We look at the law. We see what God is like, what God wants, that I can't do it. It gives us a sense of grieving and loss which is then satisfied with an understanding. Oh, there's somebody else who has perfectly, flawlessly, endlessly, jot and tittle, obey the will of God. So far so good?

The Moral Law and Believers

Okay. Now, one more thing for the Westminster Catechism. This is the answer to their question of what use is the moral law to everybody and by everybody, what do they mean is Christians and non-Christians, okay? This next question is about what use is the moral law to non-Christians, what they call the unregenerate. We're not going to look at that one for the moment. We're instead going to skip over to the question that comes right after that, which is what use is the moral law to the regenerate, to Christians?

This is the one that doesn't fit very well on the slide. So I'll read it to you. Maybe you'll be able to see it. It'll be in your email.

Here's what it says. Of what use—there's so much beauty in this. Just hear this and then we'll start to unpack this altogether. Of what special use is the moral law to the regenerate? Here's where we're going with this. If you're a Christian and you see the Old Testament law, you're like, I—because I'm—a lot of Christians are like, I don't really know what to do with it because we don't have to obey it, right? Because we're under grace but we probably shouldn't disregard it. So maybe we kind of should obey it. Like, how does this work? What's it for?

Here's what they're going to answer, and this answer is entirely predicated on the obedience of Christ. Listen, this is the right answer. It's so brilliant. They say this: although they that are regenerate and believe in Christ be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned.

So that's the setup. Here's what they just said. If you're a Christian, you're not under the law. If you're a Christian, you don't have to obey the law. If you're a Christian, when you do obey the law, you don't get points, okay? The law does not justify you. You're not like, oh, what a good boy am I? Like, I did a good job this week. The law doesn't justify you and it doesn't condemn you. You are now playing the game by an entirely different set of rules.

So the use of the moral law to believers—because we are delivered from the law as a covenant of works, we're not justified. We are not condemned. You don't need to go to bed at night grieving that you blew it again as if this is operative in your life, and you don't get to go to bed patting yourself on the back because you are so obedient, lovely you. It's not the game we're playing anymore. We're outside of that function. But it doesn't mean that the law has no purpose.

Here's what the law does. Besides the common uses, the general uses thereof common to them with all men—that is the first slide I showed you. Besides everything we talked about five minutes ago that reveals God's will and his nature and it humbles us and it shows us our need for God, besides all that, it has a particular use for us, okay?

If we are in Christ and we read the law, then here's what it shows us. Here it is. How much we are bound to Christ for his fulfilling it and enduring the curse thereof in our stead and for our good, thereby to provoke us to more thankfulness. Let's roll that back a little bit.

It shows us how much we are bound to Christ for his fulfilling it. When you see the law demand that you honor your mother and father, and you think, my mother and father are hard to honor, right? And I don't want to do this one. When you see the law tell you not to gossip and you're like, yeah, but it's so fun. Like, what is more satisfying? Proverbs says, gossip is a choice morsel. It's like so delicious to run somebody down real good and you're like, I can't resist the temptation.

Everything you see the law demand of you that you can't do, don't want to do, haven't done, hope not to be required to do—all of it—what you should see in it is, my goodness, how richly he obeyed it. Did you look at and you think, he did that too? He did that too? He did that too? Every line of the law he obeyed perfectly.

I spent most of my life working with college students. And if there's anything like 21-year-old men have in common is that they are sexually broken. Right? It's just the pervasive reality of campus ministry—you're just dealing with people whose libidos far exceed the righteous opportunities in their lives. Right? Now you might say, college students, that just persists for like all of humanity. And perhaps it does.

But I remember working with students all the time and thinking that Jesus was once a 20-year-old. He was 16 and he was a righteous 17-year-old and he was a godly 20-year-old and he was a chaste 25-year-old. And he honored every woman he ever met in his entire life. And honestly, if that's all that he got right, that would be reason to worship him because that doesn't exist in the world. Right?

Pick anything. Pick whatever you find to be the most difficult thing—to not talk back, to not grouse about your supervisors when they're just so stupid. Right? To submit to earthly authority. Pick a thing. Whatever it is. And he obeyed whatever is most difficult for you. He obeyed it and he obeyed it perfectly and he never let up.

The Bible says that he was tempted like we are and yet without sin. — Hebrews 4:15

And I would quibble with that just a little bit. He wasn't tempted like we are because for us temptation tends to last a relatively brief period of time. And then we just give in. And then that just feels so much better. He was tempted and tempted and tempted, and tempted, and he never pulled the release valve that most of us pull. Temptation's only difficult until you give into it. And he just picked a thing. Like, whatever you find, whatever you would say is, this is a difficult thing to obey. He obeyed that.

And when we look at the law, we should see, per Westminster, how much we are bound to Christ for his fulfilling it. We tend to be aware of the next line: and enduring the curse thereof in our stead. That's the cross. He suffered the consequence of failing to keep it. And I think in the church, we talk way more about his suffering the curse in our stead than we do about his obedience in our stead. But his work involves both.

How are you doing? Questions about any of that? I know I'm doing way more talking than I normally do on a Sunday morning, but I wanted to make sure we're laying all this out clear. Questions?

So he's—how much we're bound to Christ—we are fulfilling it, enduring the curse thereof, in our stead, and for our good. And then here's the last line. This is where the law comes back around. And thereby to provoke us to more thankfulness, and to express the same in their greater care to conform themselves thereunto as a rule of their obedience.

The Law as Opportunity for Gratitude

What that means is when you're mindful that this law not just reveals God's will in nature, my inability to do it, my need for a savior, then when I see that Jesus obeyed it perfectly, suffered it absolutely, what's supposed to happen then is that our hearts are flooded with gratitude. I'm like, my goodness. I would have had no hope to do this, but he did it, and that continuously. And that gratitude, that adoration, that love, and that worship—when you're like, you know what it's like when you're super happy with someone and you're so grateful and you wanna say thank you, but thank you is not enough. You're like, what can I do to demonstrate my appreciation for you? What can I do to say that I see what you have done and I'm just so grateful?

And the answer is obey. You are delivered from the works of the law. You don't get points. You don't lose points. It's not a point thing for us anymore. Instead, the law has become for us the opportunity to express love. Because we love him, because we're mindful of what he's done for us—as a free will offering to please the one who's given everything to us. We're like, yeah, yeah, yeah. I'm just gonna do what you wanna do.

Jesus says, if you love me, obey my commands. — John 14:15

And now we find our great motive to be obedient as an appreciation for his great suffering in not only obeying the law, but suffering its curse. That's how this whole thing is supposed to work. That's the big idea. Make sense?

Who Did He Obey?

His father. He obeyed his father. Now, I don't know if you guys are aware of this. Here's how Matthew puts it.

Do not think that I have come to abolish the law or the prophets. I've not come to abolish them, but to fulfill them. — Matthew 5:17

That's all true. That's what we just said, but it's somewhat depersonalized. He's fulfilling the law, this written stone tablet thing. John's framing of it is way warmer, way more personal, and he repeats it over and over and over.

I have a list of these things, so just let this wash over you. Listen to how he says this refrain—it just pervades John's gospel.

I tell you the truth, the son can do nothing by himself. He can do only what he sees his father doing. Because whatever the father does, the son also does. — John 5:19

Jesus' life—he's not just obeying the book. Have you ever seen a really well-trained dog? That dog just has his eye to his master. If you're walking and you stop walking, what's the dog do? Just stop. There's this thing that looks to the eyes of its master like, "What do you want me to do? And that's what I'm gonna do." Its will is subordinated to the will of the master.

Jesus is not a dog, but he is lowly. And over and over, listen to how often he's going to express this.

The reason my father loves me is that I lay down my life only to take it up again. No one takes it from me, but I lay down my life of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my father. — John 10:17-18

The father has told him, "Lay down your life," so he's going to lay down his life. Because he's going to do anything the father tells him to do.

Do not believe me unless I do what my father does. — John 10:37

Again, this life of great imitation.

I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say. — John 12:50

This is a new category. It's not just what I do or I do what the Father tells me to do. Now he says, "Whatever I say is just what the Father has told me to say." If we were to take the words coming out of your mouth and run them through a filter—"Is this what God wanted you to say?"—how many of your words would survive the screen?

Whatever I say is just what the father wants me to say. I'm telling you, you pick a line. We can say college students should worship Jesus because he's sexually holy. Most of us should worship Jesus because his mouth, his tongue is submitted to the father. It's unheard of.

But the world must learn that I love the father and that I do exactly what my father has commanded me. — John 14:31

Precisely. Every day. Whatever he wants me to do, that's what I will do.

I am the vine. You are the branches. Apart from me, you can do nothing. — John 15

This whole passage is like—he's going to say apart from me, you can do nothing. Do you realize that the root, the basis of the idea that we, if we're not connected to Jesus, we can't do anything? His logical setup for that is that he is connected to the Father. He invites us to a dependence on himself. He is simply saying, imitate me. In the same way that I am yielded to the will of the father, so you should be yielded to me.

You're like, "Yeah, but aren't you God?" And this is the crazy maker about Jesus. He is the most worthy person to live an independent life who has ever lived, and he is the most dependent person who has ever lived.

If you obey my commands, you will remain in my love just as I have obeyed my father's commands and remain in his love. — John 15:10

He has subordinated himself to the father to do whatever he wants.

John 15:10. Okay. And then I'll give you one more. John 18:11. Jesus commanded Peter, put your sword away. Do you know the next line? When did he tell Peter to put his sword away? In the garden, right? They're coming in—I think Malchus, maybe is his name—comes in and Peter's like, "No, no, no, we're not gonna let you kill Jesus." He says, "Hey, hey, put your sword away."

Shall I not drink the cup the Father has given me? — John 18:11

Has the Father ever given you a cup to drink and you're like, "I don't want it"? I think for many of us, many of the time, that's the case.

Now, and this is the most obvious question: What's the focus in Jesus' life, especially the way that John frames it? What is the focus of Jesus' obedience? It is his love for the Father, Taylor. This is not, "I'm a good boy and I just follow the rules." This is: "I love the Father and I will do anything he asks me to do." That's the secret of his obedience.

Of course, he obeys his Father. In Jesus' mind, if you love me, you will obey me. I love him, therefore I will obey him. Because he loves the Father. This is where we're kind of goners. He loves the Father more than he loves himself. You almost certainly love yourself more than you love anything in the universe. But Jesus loves the Father more than he loves himself, and so he obeys him. Make sense?

The Marvel of Christ's Obedience

Okay. Now let's get this—we never have time. Let's take a few minutes. When you think about the obedience of Christ, the perpetual, continual, perfect obedience of Christ, what is most startling to you about that? What is worship-worthy given his obedience? Gil?

Forgive them, Father, for they know not what they're doing. — Luke 23:34

Man, that's great. So on the cross, if you were being hideously murdered by evil men who have no idea how great you are, it would be hard in that moment to be forgiving. And yet he is. He's a manifestation. That's a perfect example. What aspect of his obedience causes you to marvel at his greatness? Harry?

Well, this is where I have a little bit of problem separating the scriptures out because throughout John, always calls him the Father, but he is the Father. He represents God on Earth.

Well, so those are two things, right? He doesn't—he is not the Father, but he absolutely represents the Father. He is the Father's ambassador. He is the exact representation of his being. The fullness of deity lives in him. That's all true. But he is nevertheless—and we have to maintain that there's not—this is our Trinitarian stuff. There's three persons, one God, and you don't get to smash them into something else, right? It really is three distinct persons. So he is distinct from the Father, and yet he can still say, "I and the Father are one," right? Which is a perfect commonality of purpose. But he is still distinct and subordinated to the Father.

Okay. This is where I find a little bit of a problem because he's equal to the Father, and you can also say he's identical to the Father. But there's a real big difference between something being identical and something being equal. Yes. And so I would be more comfortable to say that he is equal to the Father in glory. We absolutely—we would affirm, again it goes back to that Trinitarian paradigm I gave you guys: three things. Three in one, co-equal and yet subordinated, co-eternal and yet begotten and proceeding. And so he's not identical—they're not interchangeable, right? Those should be identical. But he is equal in glory, equal in wisdom, equal in omniscience, and yet placing himself beneath.

Okay, so my question to you is: Is he not obeying himself? Good. Okay. So maybe I would—he's not obeying himself. Well, it depends what you mean, okay? He is—I would say he is obeying the Father. But there is a sense in which we all obey ourselves, right?

I don't know if Sloop's in the room. Is Sloop in the room? I don't know if he's here, but the other day, Sloop came into my office and he made fun of me because I was working on something that I hated. I didn't want to do it, and I hadn't wanted to do it for weeks and weeks and weeks. So it's like, "I'm gonna kill myself. I don't get this thing off my plate." And he walks in my office and lined up next to me in a pretty little row are three Reese's peanut butter cups, and those were my rewards. It's like, I just made a decision: I'm not allowed to eat that one till I get this done, or that one until I get this done. Of course, I could've just shoved all of them in my mouth at any given moment, right? Because it's my choice—because I can do whatever I want to do, okay? But I made the decision to say, "I will constrain my obedience. I will not allow myself this happiness until I've finished this misery, right?" And so I was obeying myself in that regard, right?

And I think Jesus does obey himself, but he is chiefly submitted to the Father.

The question behind the question though might be: is there a division between the will of God the Father and the will of the Son? Because if they have the same will, then it's pretty easy to do, right? And I think that gets to be a much thornier question.

Jesus specifically makes it very obvious that there is a distinction in will. What's the most obvious line where there's a distinction in wills? When he says in the garden:

If there's any way that we can accomplish redemption apart from me getting murdered brutally, then let's do that. Let this cup of wrath pass from me. But not my will but yours be done.

There's clearly a distinction in these wills, at least in that moment. Maybe that's an anomaly, but there was a distinction, and in that moment he preferenced the will of the Father over the will of himself. Which is, by the way, the essence of obedience.

What is Obedience?

This whole conversation of what obedience is—obedience is always tested at the point of disagreement, right? If somebody wants you to do something and you want to do it, you're not really obeying. You're just doing what you wanted to do. It might look like the same thing that they wanted, but obedience is tested at the point of disagreement.

Like, you only obey your boss when you don't want to do what your boss wants you to do. You're not obeying your boss—you just got lucky most of the time, right? Jesus' obedience is tested at the point of disagreement, and it's a test that he passes over and over and over again.

Examples of Christ's Obedience

What else do you see? What's an example of his obedience that strikes you? He's clearly aware of what's going to happen, how it's going to happen, and the human part of him is like, this is going to be awful. But I came here. I'm willing to do it. I wanted to do it, but I really don't want to do it. And yet, knowing this fully—knowing what's going to happen—he was obedient anyway.

It's okay to be obedient when you don't know how bad it's going to be. That's still obedience, but this—I don't know. That's brutal. That's brutal, right?

The obedience of the cross is, of course, the high point. I mean, obviously it is. But don't mistake the fact that for thirty years—for you, many of you, I think would be willing to die for your wives. But it would just take a minute. You jump in front of the bullet, you take the bullet, you bleed out. That was noble, but it takes five minutes to die. Living for your wives? It takes a lot longer. And she's going to do a bunch of annoying things in the middle of that. They're going to distract you from wanting to do it, right?

I mean, that's just true. Honoring your husband, sure. You could speak with him in a moment. But every day when he's not particularly worthy of your respect, and you continue to demonstrate that respect—that's hard. That's difficult.

The way he loved Judas. I think it's so interesting. The very communion meal, right? We talk about fencing the table. Like, we don't want any dirty people to come to the communion rail, so we kind of fence the table. It's this whole idea of don't take it if you're not worthy.

The one time that the Lord's Supper was performed perfectly, Jesus offered it personally to the one he was about to give the bread to. Judas. And he offers him the bread, and then he says, "What you're about to do, go do quickly." It's crazy. You want to wonder how many times are you talking to Judas, and Judas is nodding and taking notes, and he's like, liar. But he invites him into the circle. Condescending grace, for sure.

There's also his obedience when he's led by the Holy Spirit out into the desert for forty days. No food, no water. And to be tempted. What a great vacation idea, right? And Satan himself meets him there and brings him to the precipice and shows him all the kingdoms of the world and tries to tempt him. Now that's interesting.

He's not just obeying the Father in that moment, but that's a really good example of his substitutionary life. What he was doing is imitating the wilderness period that lasted for forty years. Israel was in the wilderness. They could not obey. They grumbled and they complained. And so Jesus goes and in a dramatic reenactment of their forty years in the wilderness, he spends forty days in the wilderness. But what they did badly—grumbling and complaining—he did well and beautifully and obediently.

In fact, the book that he saw—he cites three times when he is arguing with the devil. Where the devil is arguing with him, his response three times he quotes from the same Old Testament book, which is the record of the Israelites' time in the wilderness. He was very consciously being the obedient son. You could say that God has two sons. He has Israel, who is his disobedient son, and Jesus, who is his obedient son. He does well what Israel did poorly. So it's a great example.

Rachel brings up a point about when Jesus stayed back and was teaching in the temple and his parents were looking for him. They finally found him, and then he went back and obeyed. He was obedient to his parents. He could have just been like, "Don't you know I'm God? I got things to do." Instead, he just went back and honored his parents.

His very obedience to his parents—I mean, he's smarter than they are. Some of you have children that are smarter than you. Do you know what that's like? You all have children who think they're smarter than you. But he is submitted not just to God, but he is submitted to his parents. He had a job. He's going to be submitted and obedient to his boss. He's submitted and obedient to his parents. If you have children, that alone is the reason to worship Jesus. Anyone that obeys their parents perfectly—we marvel at that.

The Exchange at the Cross

Now, we gotta stop. When we get to the cross, we're gonna see, and we'll talk more about this, that He suffered the curse of the law in your place and for your good. That is going to feel familiar. But between here and there, just consider—just ruminate on the fact that He also obeyed so that He could credit you with His righteousness. He did not just get you out of debt and leave you with a zero balance, but he flooded your account with his own personal holiness. It's a double exchange: took all your badness, give you all of his goodness. And that goodness was purchased in thirty-three years of temptation that never relented. In an obedience that was flawless. And He is worthy of our praise.

Okay. All for now. We'll see you guys again next week.