After the Sermon: Deuteronomy 8:11 - 9:29

3/9/26 | Will DuVal | DEUTERONOMY: Remembering God's Faithfulness; Responding in Obedience

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Welcome to the After the Sermon podcast, where Pastor Will answers follow-up questions and we share your personal applications from the sermon for the benefit of the church. My name is Brian. I'm here with our lead pastor, Will.

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That's me.

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We want to remind you once again with this podcast that sermons are not just a Sunday thing. So we had one question submitted from an anonymous congregant.

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Oh, I have the car.

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There

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You go.

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That I'll read?

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Yeah.

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They wrote in, "What does it look like to biblically address trauma? Is it possible to have truly forgiven someone if their actions still have left you with the mental anguish of the

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Trauma?" That's a heavy question, but a good one. Let me start with the second one. Is it possible to have truly forgiven someone if their actions still have left you with mental anguish of the trauma? I think the answer is yes. Clearly, I think it's a clear yes because I don't think that forgiveness, and this is important, means that you, or let's say necessitates that you have completely healed from or gotten over or minimized or certainly forgotten or whatever. The offense that requires forgiveness. As a matter of fact, I think that idea that forgiving means forgetting is a, I think, deeply unhelpful one because when you ... I would argue that when you try to forget, I mean, really the only way I think that you forget that say an offense ever happened or something like that is by minimizing it. And when you do that, then you maybe unintentionally, but nevertheless, truly, you minimize therefore the need for the forgiveness.

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And so forgiveness is not saying, "Well, no, it's all good. Don't even worry about it, " kind of thing. I think forgiveness is, no, actually, yeah, there was a wrong committed here and not just sort of like if forgiveness needs to take place, it's not just like an innocent mistake or something that was not a big deal kind of thing. It's like, no, this actually is at the level of causing a rift in relationship here.

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  Anything to me that would truly necessitate forgiveness is something that like if left unaddressed and unforgiven, then really probably relationship is at the very least not going to be able to be the same going forward, whether or not its relationship is still possible. But yeah, so I think that's important to be said. By the way, important to be said, maybe I should have started by giving context for why I think we received this question, which is that in point number three, and well, really just let me back in the sermon yesterday in chapter nine, the first three verses, God is once again commanding and giving Israel another chance to do it better this time. The new generation, the children of those who died out in the wilderness for those 40 years, he's telling them, "You're about to go in to the promised land and here's the deal.

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  You already know the deal. The people that live there, the sons of the Anakim, they're descendants of giants, they're big, they're scary. You're going to be tempted to freak out and not want to fight and whatever, but don't.

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  I'm giving you the land, but you got to take it and you got to fight. You got to purge the land of their wickedness and et cetera, et cetera." And anyway, but part of what I was trying to make the analogy for us, again, I think obviously it's all historically true, but it's also symbolically true. And I think the metaphor for us is, and God elsewhere in scripture actually draws out the connection and the metaphor for us that cleansing the Canaanites from the land is similar to how he calls us to cleanse out the sin from our lives and to put our sin completely to death and to make no compromises and all those things. But one of the, and the metaphor of giants too, that it seems big and it seems overwhelming. And part of what I was making to the point is, a lot of times as pastors, and rightfully so, because I think the Bible does, we focus more so on the individual, the congregant, the hearer's sin, because we are all sinful and we've all fallen short of the glory of God.

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  And our biggest problem is our own sin, but also we all ... You think about the hundreds or some thousands of relationships of people to us, and especially a dozen or so perhaps closer relationships of family and close friends and your boss or your teacher at school that you spend eight hours a day with. Basically, what I'm getting at is we're all also susceptible to other people's sin all the time. It's like, I'm not just dealing with my sin. I'm dealing with your sin, my wife's sin, my kid's sin. And so all that to say that we ... And some of that sin can at times even be intentional where someone is, because of their own issues, maybe it is unintentional and not purposeful, but at times it can even be conscious, purposeful, an abusive kind of situation where someone is actively trying to hurt particular people around them for one reason another, to manipulate or to get power to put down because it makes me feel better, whatever it might be.

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  But the reason I brought it up is because in the sermon I was making the connection between the giants in Canaan and the difficult thing that nevertheless needs to be done and that might be killing our sin, addressing a deeply rooted sin issue. It might be addressing trauma in our past that you on a personal level, maybe it's not your ... It was someone else's sin against you, or I mean trauma obviously too, traumatic car wreck or house fire, fill in the blank, and you need to go to counseling or to have an opportunity to process and share your feelings and get them out and reflect on how this has affected you or whatever the case may be. But oftentimes, again, there's sin involved and therefore there's an offense and therefore there's going to need to be forgiveness. So all that said, that's the context for how it came up in the sermon.

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  But yeah, I think to reiterate, is it possible to have truly forgiven someone if you still deal with the ongoing effects of that trauma? I think yes. To me, the way short succinct, because I talk too much, definition of trauma, or sorry, of forgiveness would be making the choice to not hold this offense over this person's head and use it against them and view all of who they are as a person through the lens of this sin that they've committed against me. Now, that would probably take some unpacking to explain and try and understand what I mean by saying that. But if I can reduce it and even make it personal, I mean, for someone who had my father leave our home growing up, there's difficulty there, there's hurt, there's abandonment, whatever issues, I had to come to a play and for a long time I hated him, hated my mom, hated God, hated everyone, hated everything.

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  And you come to a certain point in time where you just have to make a decision, am I going to let his decision and offense be the singular defining thing not only ... I mean, most of all in my life, am I going to live the rest of my life just sort of as a victim or in response to this thing that's been done to me, or am I going to take agency of my life? But beyond that, with the forgiveness piece, there's a relational component right now with being my father, and there's trust that's been broken, there's whatever else. And so at a certain point in time, I had to decide, am I going to just continue to let this be the only thing that matters in terms of my relationship to him? And no matter how much he says or does or whatever going forward from here, none of that matters because there's been this thing from the past that was so big that like, no, there's no coming back from that, so to speak.

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  Or am I going to say, no, I'm not going to minimize ... The flip side would be, I'm not going to minimize and say, "Ah, no big deal, dad, shake it off, whatever." No, it's not that either. It was really a massive deal actually. And yet, is it going to be the only thing, again, the only factor that plays in when I think about how I view my father, how I relate to my father going forward.

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  And for me, it came to a realization that that's not healthy, helpful for me. It's not obviously conducive to any kind of productive relationship with my father going forward. And most importantly, it's dishonoring to God because of what he has shown us about forgiveness. I mean, how many of our millions, trillions of sins that we commit, have committed, will commit in our lives, could God write us off and say, "No, that's it. " I mean, that's who you are. At an identity level, you're a sinner and I'm God, I'm holy, I'm perfect. I don't do sin. I don't do sinners, so I guess that's it for us, like no relationship here, but God and his mercy forgives. He chooses to overlook the offense. Now the offense is still there, and he doesn't minimize actually Jesus' death on the cross. I mean, that maximize, it shows you just how egregious sin is that the son of God had to die for that forgiveness to take place and yet God does not just view us as the sum total of all the worst things we've ever done.

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  So anyway, I keep going. I think that though hopefully gives you enough of an idea of what I think forgiveness is to be able to answer the question again definitively that I think we ought to pray that God would help us be able to extend that kind of forgiveness, even in a scenario where there is ongoing mental suffering or sorrow or whatever it might be about the offense that was committed there. And then to go to the first question quickly of what does it look like to biblically address trauma, I think man, that could almost be ... You know what, that might be worth us just actually spending more time on, on like an ask the pastor's question because this is ... I do feel like there's been so much more focus in our day and age on like this idea or issue of trauma.

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  And obviously it's all relative too. I mean, there's, for the vast majority of human history, most people had just watched people around them die and be murdered and whatever else. There was a different threshold and level and understanding of ... And so now, I feel like as we've gotten more and more kind of domesticated as a species, that just the waiter looking at you sideways at lunch can be trauma and whatever. But wherever you ... However you want to define it relative to the person and the individual experience, I do think that there would be value in me spending more time preparing and really kind of trying to trace throughout the Bible this idea of serious, difficult stuff that kind of stays with you, if that's a helpful way of understanding what trauma is, and how we biblically ought to think about that and process that and go about that, the path forward.

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  So I don't know, maybe a little bit of a punt there. I mean, I think I talked around it somewhat, but I'm glad that they bring in this anonymous congregate brings in forgiveness. I think, well, however you want to answer it, I think forgiveness, and depending on the trauma. Again, you was thinking about this, I was driving back from lunch today and driving across the bridge and like, "What if this bridge just collapsed right now?" That would be traumatic. I mean, maybe there'd be a need for forgiveness, like the people that build the bridge, the people whose job it is to inspect the bridge and make sure it doesn't just collapse while cars are on it. So yeah, there'd probably be some forgiveness there, but any number of just things that could be traumatic that aren't as simple as a drunk driver just ran into my, and killed my entire family.

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  Yeah, that's traumatic and that is a very clear, like you did that, I'm going to really battle against hating you for the rest of my life unless God grants me some kind of supernatural forgiveness. So anyway, we'd have to, yeah, I think it depends on the trauma probably is one way of answering the question is like, maybe we'd have to get even more specific about what we're talking about. I guess the one thing I will say just, and then I promise I'll move on, is that I don't think that, I don't think that God ... Well, I think we can clearly say biblically that God does not want his people trapped in a place of fear or anxiety or suffering, like mental anguish is the phrase that this kind of used. I think it's clear that he wants better than that for us, for his people.

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  And so I think without doing a whole other podcast, I think we ought to be able to clearly say like whatever it looks like to biblically address it, it means addressing it. It means not continuing to go on and allowing yourself to suffer in those ways without doing whatever you can in your power to get relief. Again, whether that's counseling, whether that's being ... I talked about talking about it, like certainly when you can't even kind of go there or bring yourself to acknowledge or say it out loud or those kinds of things. And again, that's easier said than done. I mean, I'm thinking about a situation of abuse and someone suffering in silence and just like, "Oh my gosh, what is this going to mean for me in my life and my future and whatever for me to actually say this out loud, that this was done to me or something like that.

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  " I think that's serious and that's weighty. And so yeah, and at the same time, I also think that God calls us to serious, weighty things that are good for us. And I think that it is not good for us to suffer in silence. I think that the overwhelming ... What you see in scripture is bring it. Sin loves the darkness, loves to fester and you got to bring it to the light and expose it and disinfect and allow healing to begin. And it's like you think about the wound and I think of trauma as kind of like when a wound gets infected. It's like when there's an infection in there and it's festering and now it's becoming a bigger, longer term issue than just like a cut. And so what do you have to do? Well, the first thing you have to do is you probably got to cut it back open to be able to scrape all that infection, that junk, the gangrene, whatever, like out of there and disinfect and eventually you're going to sew it back up, but you got to get it out first.

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  So that's painful. That's hard. Don't want to minimize that, but I do think that that's ... Anyway, that's hopefully a start of an answer for that. I talked more on that than I meant to and still didn't probably answer it well, but I appreciate the question for sure.

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  Next one was submitted digitally by Elena. Thanks Elena. She wrote, "What are some ways that help you keep God's power and grace to rescue us from our sin on the front of your mind on a daily basis? Not my strength, but Christ through me.

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  " That's another great question. I think that we may have even done and asked the pastor a long time ago about this about someone asking for tips on, I feel like I vaguely remember for tips on like preaching the gospel to yourself daily. But I mean, I might be making that up, but that's my short answer to how I would answer Elena's question is that I think you remind yourself of God's power and his grace and love and faithfulness every day by consciously reflecting on the gospel. Now there's a thousand different ways to do that. And I've suggested different practical ones at various points and sermons and podcasts over the last seven years that I've been doing this kind of thing, but all the way from setting an alarm, renaming your alarm on your iPhone that wakes you up, I deserve hell, but here I am like, so that when you wake up every day, alarm goes off at six or seven or whatever, and you look down and in order to snooze it or turn it off, you are reading and reminded like, "I shouldn't be here because I'm a sinner.

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  I deserve hell." And yet here I am like in this beautiful world and 78 degrees and sunny out today and like, I've got an amazing family and staff and friends and church and I experience love. And I mean, just how blessed I am and why is it? Only because, not because of any ... This is where the passage, Deuteronomy eight and nine comes in. I think Moses says three different times in the passage, like, "It's not because of your righteousness. It's not because you're so great. Elsewhere in Deuteronomy, he's going to say, it's not because you were bigger than other nations. It's not because you're better morals. It's not because you ... Yeah, we're more faithful." So don't at all ever start to think that for Israel, that look down your noses in some sort of moral superiority way on the Canaan eye. It's like, again, but for the grace of God, why did God call Abram?

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  It wasn't because God looked ahead and saw he's the kind of guy that would be willing to sacrifice his son, Isaac, if I called him to. It's like, no, it was grace. That's what Paul tells us. It was all by grace. The only reason God called Abram and not Abram's next door neighbor in the tent over ... Well, he wasn't in a tent.That's the point is he had to leave his home to go live in a tent, but not the guy across the street to be the father of the nation is because of grace. It's just a gift. It's just God is ... He doesn't owe it to Abram. He doesn't know it to any of us. He didn't know it to the neighbor across the street that God let go on living in pagan idolatry, but God just said, "Hey, Abram, not you anymore.

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  I'm going to call you out of that and I'm going to create a relationship with you. " And so anyway, but to go back to the question, which is how do we cultivate that reminder?

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  I mean, gosh, reading God's word and reading the gospel into every path, which by the way is, and I got into ... Well, Thad and I on the other podcast last week were talking about does the gospel have to be preached in every sermon. And anyway, I feel very strongly that Jesus makes it clear in John five and Luke 24 that all of scripture is about him. So if you're not reading Jesus into the scriptures and neuteronomy and whatever else, then you're reading them wrong, you're misinterpreting the scripture and the whole point to point us to him. And so yeah, reading all of scripture in light of the gospel and God's, again, his love and grace, mercy, faithfulness to us has revealed, most powerfully in Christ and his death and resurrection for us. But yeah, I mean, I think the Bible, how much does the Bible say about addressing one another in the church?

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  Well, we've talked about this with worship stuff, but just like addressing one another in hymns and spiritual songs and we're supposed to sing the gospel to one another, but just like thinking about taking reminders to interpersonally remind fellow believers of the gospel, knowing that they cling to the same gospel as their hope and life and death and the thing that gets them through the day and gives them a reason to live and ought to for all of us and therefore for unbelievers that don't have that, like giving them the gospel, sharing it with them. I think that's a way of reminding even yourself is like taking, seeing and taking advantage of those evangelistic opportunities to share the Christ with others, then I mean, frankly, you may be just as blessed as them in that. And so I think it's learning to see his hand, God's hand in everything, even the mundane stuff in life again, and even the bad stuff.

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  And that's where I just love the reminders of the text from yesterday and Deuteronomy and especially those middle kind of couple verses of chapter eight. I think it was like verses 15 through 18 or so where God's reminding him once again, like, "I was with you in the wilderness. I fed you with mana. I gave you water from the rock. I got you through the fiery serpents and the desert and the scorpions and hunger and thirst." And he also reminds them why he did it, to test them and to, "Will you grumble or will you be great? Will you look to me, lean on me, or will you just whatever?" And of course they failed to test, but the point is that God's hand was in all of it. So I think for us, as we go through ... We try and every night at the dinner table as a family, I ask all the kids and Polly and me, like, "How did you see God today?" And specifically, I'll often say, "What was the best thing that happened to you today?

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  What was the worst thing that was happened to you today? And how did you see God's hand in both of them?" Because I want my kids to just be in the habit from a very early age of seeing God everywhere they look in both the highs of the day, like, "Yeah, I got this. I Hey on this test or yeah, scored a goal at recess or at the lows. And yeah, my friend told me she didn't want to invite me to her birthday or whatever it might be that you know what God was there with you. And even, I mean I think it's okay sometimes to maybe speculate, not that we be conclusive about it, but like yeah, why might God have been letting me go through this? How does God want me to grow through this trial in my life that I'm facing right now?

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  So I'll leave it at that. But hopefully there's some even practical things there for Elena that you want. I mean worship music, like

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  Music, like you might have jumped in and added that. Like gosh, I mean, have it on at your desk at work if you can, or headphones or on your commute to and from work. And that's going to maybe set the tone for your day or just reframe, give you a lens, remind you of the lens through which we're supposed to be seeing all of life. Definitely. I mean, we could just go keep going down the list of ways that listening to people's testimonies. And anyway, yeah, so many ways that we can train ourselves to be more cognizant, more aware of the Lord throughout the day, his power, his love, his grace.

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  Yeah. And did you have more that you were expecting that you wish people may have asked?

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  Just a couple others that stood out to me as I was going through the text. And again, just being very conscious of the fact that there's only so much time in a sermon and you can't tie it all in. And again, if I'm a super, super astute, critical, like just, man, want to take this text seriously and want to squeeze every drop out of it, what might be some other things? So one obviously just continues to be a recurring issue in all of scripture really, but especially with, I think Deuteronomy that we've seen is God's sovereignty and also God being totally in control and yet also God calling us to things. And that shows up again, obviously in this text as well from yesterday with once again, the call to go into the land. And not only God's call to enter the land, I'm going to fight for you, but also you've got to fight.

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  Not only that, but even I'm thinking like so much of the thrust of the message was like, "Don't start to think that it was because you were more righteous than others that God did good to you. " And so unpacking that more and thinking about, "Okay, what is God's role? What is my role?" So God clearly is saying his decision to bless us is just that. It is his decision. It is because of his choice and his sovereignty. And yet, and he's saying that it's actually irrespective that our righteousness had no bearing on his decision or lack thereof, the lack of our righteousness has no bearing on his decision to bring us into the land and bless us. And yet also he clearly says, "And by the way, be righteous. Follow my commands." And he says later in verse 20, the first part he says, "It's not because of you.

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  " But then he says later in verse 20, "Oh, and by the way, if you aren't righteous, I'm going to kick you out of the land." So just again, making sense of that. And okay, so you're bringing me in because they're so wicked, not because I'm righteous, but then once I'm in the land, you're saying you got to be righteous, you got to stay righteous or else I'm going to kick you out too. So it's like, is it just the geography that matters? Is it like you only care about us being righteous when we're here in this land, Palestine? Is there something special about these geographical coordinates? I mean, there's some interesting stuff going on there in the text. I'll be quick on the others because I'm not going to try and seek to answer them, just ask the questions. Some of the commentaries pointed out, Moses mentions three different times when he mentions getting prostrate on my face for 40 days and 40 nights without food or water.

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  And there's some debate amongst commentators about whether or not that was one period that he refers back to three times or two or three. How many different periods or times did Moses go 40 days and 40 nights without food? Crazy to think about. And obviously miraculous, I mean, we know medically that you can't go more than I think it's like a week, might even be like five days without water, without any kind of hydration. So it's a miracle every time, anytime that God does that. But I guess it's somewhat neither here nor there, but I kind of lean toward the multiple times that he did that multiple times, which is crazy. Anyway, is it a metal or a golden calf? Because in verse 12 of chapter nine, God tells Moses to go down the mountain quickly because the people have made themselves a metal image, different word than elsewhere because then later in verse 16, God says, or Moses says, "I looked and behold you had sinned made yourselves a golden calf." So I guess gold is metal, isn't it?

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  Now that I'm saying that, maybe it's a stupid question, but why use the different word? Why call it a metal image in one place and then a golden calf in the other?

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  Maybe it's a stupid question. Maybe I'm reading too much in, but it seems like maybe there's a point. Again, if I was going to give a quick answer, I think the image language hearkens back to the second commandment where God said, "Make no graven images." And maybe his calling it metal is trying to highlight the fact that it's graven or carved or it was crafted, handcrafted by you as like you took this material and you melted it down and fashioned it into this thing as opposed to golden is more so about like the coating, the layer of gold that maybe they painted around the outside of the metal or something. I don't know. Different theories on that too, by the way. Was it pure solid gold or was it just like a painted layer of gold around? People read it differently. Maybe it doesn't matter.

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  God's call or his reminder test? I don't know. That was kind of my question is like when God says in ... Where is it? When God tells Moses, oh yeah, verse 14 of chapter nine, "Leave me alone that I may destroy them and blot out their name from under heaven. I'll make you a nation mightier and greater than them." First of all, why does God ask Moses to leave him alone? That's an interesting ... I mean, again, that phrase, like somebody should have had a question about that. Leave me alone. God can do whatever he wants anyway. Moses, he doesn't like Moses praying or not praying on the one hand. And yet we know that prayer matters. We know that God listens to prayer, at least the prayers of a righteous man, like Moses. And so, and why would he ask, tell, instruct Moses not to pray?

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  Don't pray. Leave me alone. Don't pray and plead for the people because I want to destroy them. My preference would be to destroy them and make a nation greater and mightier through you. Forget Abraham and his descendants. Moses, you're going to be the new Abraham and new descendants from you only. Was that just a test of Abraham? Sorry, of Moses? Was that just God testing Moses?

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  Both. Yeah. Again, if you want a skeptic reading that, and I think we should, even as Christian, we should, yes, of course we read the text through the eyes of faith, but we ought to at least be sensitive to like, because I'm telling people every Sunday, "Bring your friends, bring your non-Christian friends to church." And I want to be sensitive as I'm preaching and I'm reading and I'm unpacking and explaining the text. I want to be sensitive of how are they hearing? If our people actually brought their friends like I'm asking them to, encouraging them, how would I? Back when I was graduating divinity school and like, "I'm done with all this and I don't believe any of this. " How would I have heard a text like that? Because it seems like not a great look for God like, "Leave me alone, Moses. I just want to kill these people.

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  Don't pray and ask me not to kill them. I just want to be done with them." And how does that also fit with ... There's so much language in chapter nine, especially if ... I mean, if you just count the number of times that God says, "And my anger was kindled greatly. And my hot displeasure in Moses, I was afraid of the hot displeasure of the Lord." I mean, just all the language of anger and fury and wrath and displeasure. How does all of that square with, for instance, something like God's self-revelation of himself to Moses and Exodus 34 where he says, "The Lord of Lord, a God gracious and merciful, slow to anger and abounding in steadfast loves." How do you square this with God's slowness to anger? I mean, I think in obviously, as you could say, God is so holy that he could have had that kind of a reaction of hot displeasure, anger, wanting to kill him long before the calf was ever fashioned or whatever.

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  I mean, if he experienced that kind of burning anger against Israel five times that we hear about five different occasions that we hear about in Deuteronomy nine of their history that Moses is looking back on just over the last 40 years, maybe God's slowness to anger means he really should have had that kind of reaction 5,000 times and the fact that it's only five times is a testament to his slowness to anger. Anyway, it's a fair question at the least. And then the last one I'll just touch on, mention is Aaron, God's anger against Aaron specifically in verse 20, the Lord was so angry with Aaron, he was ready to destroy him, but Moses said, "But I prayed for Aaron also at that

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  Time." Why don't we hear about God's anger about with Aaron back in Exodus 32 with the golden calf? I mean, it certainly seems appropriate. In that case, it's like, I mean, Aaron is their leader. Moses up on the mountain. So Aaron, you're in charge and I come down and you couldn't make it 40 days without literally making an idol. And you did it, Aaron. And especially his lying about it. Remember that? If you go back to Exodus 32, Moses says, "What the heck, brother?" And Aaron says, "I don't know. Don't look at the people. They gave me their gold. I threw it in a furnace and outpopped this calf." I mean, the language, the way he describes it in the Hebrew is just almost comical. I think it's supposed to kind of be like a joke, but it's not a joke. It's like something that I'm dealing with with my three and five year old sons right now.

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  No, gold doesn't just pop out of a furnace and the shape. You did that. Own it. Own what you did. And that I'm sure made God even more angry, his failure to own up to his sin there. So I mean, it's right. But it causes the question, why didn't we hear about God's anger specifically with Aaron back in Exodus 32? And Moses reminds us of it. It's just always anytime you get a reflection on a story in scripture of something that's already happened or like Kings and Chronicles where you have two different versions of the same story or the four gospels, Matthew Mark, Luke Junk. I always find it interesting to pay attention to the points of divergence in the story and how they retell it differently. And okay, what's going on there? How do we, not from a hopefully standpoint of like one of them is lying, but just from, what are you trying to emphasize that Mark didn't emphasize?

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  Or Moses, why are you bringing this up now in Deuteronomy? I mean, Aaron's dead. I mean, was that it, that Moses didn't back in Exodus, he knew, okay, this guy's still got to service. They're high priest for 38 more years and maybe it doesn't help his reputation for God to let everybody know how angry he is in the moment here, but now it's safe. Aaron's dead. And Mo's like, "Oh, by the way, God wanted to kill Aaron too." Surprise. And I saved his life. Anyway, there's so much interesting that I just ... And of course, I'm the one spending 30 hours of the week with the text, mulling all this over. But I would like to think that some of our folks that y'all are, if you're still listening at this point, that you're spending some time with the text in advance, you're coming, you're listening, and you're like, "Oh man, he didn't say anything about that.

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  And that really jumped out to me. " And if that happens, again, just another plug, when that happens, submit the question when I miss stuff or just skip stuff or don't have time for stuff, that's what this podcast is about. So thanks for listening. Yeah.

  (45:10):

  That has been edifying as you seek to be changed and to love God more as you apply God's word after the sermon. So go apply the sermon, continue to make disciples and Lord willing, we'll catch you right back here next week with Pastor Thad.