After the Sermon: John 17:6-19

11/24/2025 | Will DuVal | The Antidote: God’s Cures for the World’s Contagions

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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, that's me. We want to remind you through this podcast that sermons are not just a Sunday thing. So we kicked off your series in the antidote tagline, God's Cures Cures for the World's Contagions, world's Contagious Sermon number one yesterday. Got a number of questions, great number of cards. Thanks for submitting those.

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Yeah, sermon. Thank you everyone for submitting. Yeah. Sermon one was, God's Truth Cures the World's Lies.

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Yep. Kelly writes in on point number four. You made it clear that God's word should joyfully fulfill us. Could you elaborate more on how and why? It does?

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Because when we are made new, when we become new creations in Christ and are given new hearts like God had promised through the prophets, Jeremiah, Ezekiel, I'm going to take out your heart of stone, give you a heart of flesh. I'm going to write my commands on your heart so you'll actually have the ability to keep them. And I'm going to give you my spirit. I'm going to put my spirit in you. I mean, this was thousands of years before he actually did it. And then of course he did it. And Jesus, we talked about this yesterday.

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He says, it's better that I actually go away from you so that I can send the spirit to be with you. But when he does that, part of what God's spirit living within us does now is it gives us a hunger and a thirst and appetite for spiritual things, for the things of the Lord, for his word, for prayer and communion and connection with him for community, with fellow believers, for evangelism, for you go down the list, the fruit of the spirit and everything else. And now I think talking about it in terms as the Bible does of spiritual hunger and thirst is appropriate, or let's stay with hunger, spiritual appetite for God's word joyfully fulfilling us. And because your appetite, we know your physical appetite can and does change as you grow, taste buds change, whatever. So we have a paradigm for God changing and reorienting our spiritual affections toward him. And in his word once what once was a dread is now a delight. I didn't want to wake up and read the Bible today or whatever, or didn't want to be drugged to church and now I love it. Your favorite food is broccoli. Has it always been broccoli?

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No, my favorite side, just to clarify,

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It's changed, favorite side, that's changed. Okay, well we got to talk more offline about that. I got to hear more. But yeah, so it wasn't always that way, right? I mean

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Very, I've never met a kid whose favorite food was broccoli or salad or vegetable, whatever. So and part that too is part of that is even, so there's an element to one extent I want to say that our being joyful, like I read last night a devotion from John Piper at our Night of Thanks service on Thanksgiving. And part of what the way that Piper defines thankfulness is a spontaneous emotion of the heart. And he basically says, you can say thank you, but without a thankful heart. It's either there or it's not. You can't make yourself be thankful. I would say joyfulness is the same way. You can't art artificially I think conjure up joyfulness and you can't artificially arbitrarily pick and choose what makes you joyful.

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It's not like I decided to derive joy from watching my kids play and have fun with one another. It's just there. So there is an extent to which I would want to say again that the Holy Spirit is either there in your heart or not. And if he's not, then it's no wonder that if you're an unbeliever that you wouldn't be attracted to God's word, wouldn't want to spend time reading it. Now there are others that just for pure intellectual curiosity or whatever are interested in the Bible in God's word, but I think that's different than what Jesus is talking about in John 1714 when he says that I've spoken these words to you that you may be joyfully fulfilled. I think again, intellectual stimulation, curiosity, that's all different than joyfulness and fulfillment. And so that is true. And also it is true that our likes and dislikes, our taste buds, our spiritual taste buds can really evolve over time and then to a certain extent can be trained.

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And I've used this example, whereas I was drinking whole milk or whatever and my college roommate drank skim milk and he told me, look, if you really want to cut those last three pounds or whatever and increase, still be getting the muscle and whatever, just switch over to skin milk. And I'm like, but it's gross. It tastes like water. And he's like, you're going to think that for a week and then you're going to get used to it and then you're going to think whole milk is too thick. Just suck it up and do it for a week. And he was right. And that's not to say again, that's not to just tell Christians to just suck it up and read your Bible even though you don't like it, but yeah, do that. I mean even if you don't, first of all pray that God would give you a hunger, give you an appetite for his word, but read it anyway.

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There's a reason we call it spiritual disciplines. And so how, why, I'm going back to her question again, Callie's question, how and why does it joyfully fulfill us? I mean it joyfully fulfills us because it is objectively and subjectively beautiful and glorious. Scripture is the repository of the gospel, the good news of what Jesus has done for us, unworthy sinners to make us his own. And it's the best story ever told and it's true and we can't get enough of it. And also there's all sorts of other amazing stories, just like leading up to it in the two thirds of the Bible that is the Old Testament, three quarters before you get to the New Testament and even, lemme just say one more thing about the way that scripture joyfully fulfills us, and that is I think one of the best things that we don't talk about and don't give enough credit to that scripture that a daily diet of the Bible and not just the gospels or the New Testament or whatever the Psalms, but the whole Bible, if you read through the Bible, I do whole Bible in a year, every year for many, many years, what's it going to do for you?

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  One of the, I think greatest things that it does for you is it just just expands your vision of what's important and what's true and what life's all about from it just has a way of putting, making a beautiful in the best way possible. Making my life, not necessarily my life, but my problems, my complaints, whatever feel small mall, it reminds me again in the best way just of my humble place within God's grand narrative and all of history and all of the universe and all of humanity.

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  And why do I connect that to joyful fulfillment? Because I don't think that anyone who lives ultimately for just themself can be either joyful or fulfilled. I think it's the sort of me centrism where I'm the center of the universe and I'm the center of my own sort of religion and everything revolves around me. It's, it's a very sad, small way to live and it will not certainly bring joy. Your eyes are always going to be fixed on what's in front of me today and my problems, my concerns, my circumstances, whatever her, my triumphs and my failures. And instead of on God's priorities and God's big plan and what god's up to and joy as we talked about yesterday is not having your happiness rooted in circumstances, but as having your pleasure rooted in something that is unchanging, which is the word of God, same yesterday, today, tomorrow just like God is and it's eternal grass withers flowers phase.

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  The word of the Lord endures forever. And so that's true joy and fulfillment too, where it's just, I think everyone who's ever just lived for myself, my pleasure day to day or my business or my family or whatever for me, you're going to make it to the end and it's just going to feel sad and small and unfulfilling and all very fleeting because it is. Whereas if you're reminding yourself it is that simultaneous, paradoxical, I feel very small, but also because I'm caught up in something very big and eternally important. It makes my life and it makes what I'm doing here meaningful. It gives me the strength to be a stay-at-home mom for another day and put up with whiny kids and dirty dishes. It gives me the strength to go back into this nine to five job that I feel like I'm just pushing the buttons and what am I really doing here? I mean, if that's all it's about, then yeah, that that's not joyful and that's not fulfilling and that's small. But if you can again, recenter, reorient all of that around God's plan and purpose for not just you but all of history and humanity then anyway. So I'll stop there, but thanks Callie. Good question.

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  My wife Amanda writes in what are good resources for historical evidence for the Bible thinks about his credibility,

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  Would

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  You recommend,

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  Man? The first one that came to mind was that guy that's just gotten so much press ever since that debate and then he went on Joe Rogan and Wes Hof West. Yeah, Wes Huff is kind of like the new kid on the block with, but there's a lot of guys. I say guys, there's some girls too. Who's that girl that's gotten a lot of press recently too, I forget. She's okay, but there's a lot of frank and oh man who are the old, I mean the old, it used to be kind of Lee Strobel and some of that's, again, some of those arguments and all that doesn't change. I've mentioned before, still my favorite, this is not going to be as responsive to so much of the craziness. I mean the sermon yesterday on truth, you can just look at the last 10 years of, again, the transgender stuff and the political stuff.

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  And so some of that might require resources I guess, that have been written in the last couple of years. Some of it, again, it's just like, do I even have to answer that question? It's hard to wrap your mind around. But for the good questions, apologetics wise, are there logical and or historical scientific arguments just for the existence of God? How do you deal with the problem of evil? How do you deal with the problem of particularity that every religion has to deal with and just on and on and on? One of my favorites resources is Gregory Ganell wrote a short book called Thinking About God, I think you can still find it. I was recommended to somebody a couple weeks ago and I think I found it on Amazon, but short little book, maybe less than 200 pages, probably written kind of as a primer, kind of textbook adjacent for a philosophy of religion 1 0 1 class and undergrad for a 18 to 20-year-old kind of thing. But it's so good, it's simple. I mean he's dealing with the deepest, hardest questions of faith, but in a way that someone stupid like me can understand. So I would highly recommend that one. But yeah, man, definitely check out's Wes Huff's stuff too, because he's done specifically on, sorry, forget everything I said about GaN because her question is historical evidence for the Bible and its credibility. Westoff will be good on that.

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  Yeah, there's more. It's just, honestly, it's been a while for me. It's been 10 to 15 years probably since I really did a deep dive on going back to the manuscripts and rehashing, okay, if someone has this question or argument, how do you counter that? But yeah, honestly I feel like with AI and whatever now if you just Google for good resources for Christian apologetics on the inerrancy of scripture, even with something godless like Google Gemini, it's probably going to give you some good hits for stuff to, so yeah, but that's a good, I'm glad Amanda is asking that because I did. It's a big one. I mean when you're talking about the topic of God's truth being the answer, the answer for the lies of the world, I will say this, I said this back, gosh, four years ago when we did our series going through our statement of faith and we came to the sermon on the Bible and our church's statement of faith position on the Bible, an there word of God. Part of what I said there is that really to me is, and this is why so many churches have their statement on the Bible as number one, even above their statement on God and who they believe God is, is because really at the end of the day, your belief about the Bible is it is the axiomatic truth, meaning it is the one.

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  You can argue everything, argue everything. We do argue about who God is, who Jesus is, who man is what sin is the gospel in times all of it ultimately comes down to it's the Bible. I mean, we believe it because of the Bible and to believe that the Bible is the inherent word of God, it really is a statement of just that faith not fact. Now, that's not to say that it's not a fact and it's not true. It's just to say that our accepting it as such is on the basis of faith. It requires that faith. That's not to say there's not evidence for it. It's not to say don't go looking and don't have reasons that you believe it and support it. But it is to say that at the end of the day, there are going to be a lot of things.

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  So much of it is internal contradictions, let's say. So what one Bible aider or just Bible doubter believes or views or reads as a contradiction, how John's gospel, the synoptic gospels, time of crucifixion, Genesis one, Genesis two, order of creation, I mean, all kinds of different things that people are going to look at. And I used to look at as a skeptic and say, those two things don't mesh, and your version of harmonizing them seems silly and seems like the only reason you would harmonize it in that way is if you come to the text operatory with the assumption that it's the inherent word of God and you have to defend it and make it make sense. And now being on the other side of the table, I say, yeah, I mean some of that, there is some truth to that or it's like, you're right, I do want it to be true, and so I'm going to do what is necessary to accept it as true. But even with all of that said, there's lots of good evidence and lots of good resources for, Hey, here's how many early manuscripts we have within the first two to 300 years of the gospels being written. So many more than any other ancient document, they align with one another, 99.65% accuracy. The places where they disagree, it's a spelling of a word or it says scribble error, textual copying error. I mean, so there's lots of people out there, you can find that easily. But yeah, start with Wes Huff. That's a good one.

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  I wrote in Could you say more about how not all are kept?

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  Well, yeah, I'll be quick on this because I probably should have been clear when I said that I had someone else pull me aside afterward and said, I heard you say not all be kept. I'm assuming you weren't saying, didn't mean don't believe that Judas was a true Christian believer whatever was saved and then got unsaved and unkept. I said, yeah, no, you're right. I can see how using that language of kept could be misleading. Basically what I was saying is Judas wasn't kept the son of perdition, son of destruction. That's I think verse 12 of John 1712 where Jesus says, I've guarded them, I've kept them all. Not one of them has been lost except the son of destruction. Judas, the reason Judas wasn't kept is because he was never chosen. He was never saved in the first place. And so that's the point I was trying to make is like if you're not the chosen called elect saved, then you're not going to be kept and ultimately glorified.

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  You're not going to be sanctified. But yeah, saying it in that way, I think the language of kept, preserved, guarded, it should be beautiful and reassuring to those who are saved. You can't lose it. God's grip on you is tighter than your lack of grip on him as much as you might slip. He won't. It's a beautiful thing, but also it could be a really badly falsely assuring idea and doctrine for those who have never been saved in the first place. So that was the point I was trying to make is if you're not a part of the flock, of course you're not going to get kept because you were never in the first place. So yeah, hopefully that makes sense.

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  Deborah writes in John 17, eight to nine Is Jesus only speaking about his disciples and those who profess to follow Christ? I guess I'm trying to distinguish this from what's generally said. Jesus is love or Jesus loves everyone or God is love.

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  Lemme read 'em real quick, John 17, 8, 9, for I have given them, Jesus says, I've given them the words that you gave me, and they have received them and have come to know in truth that I came from you and they have believed that you sent me. I'm praying for them. I'm not praying for the world, but for those whom you have given me for, they are yours. Deborah wants to know as he speaking only about his disciples and those who profess to follow Christ. I would go farther to say, not just those who profess to follow Christ, but those who do follow Christ. There are some who profess to follow Christ, who Jesus is not talking about here, and he is not praying for because they don't actually belong to him. Again, it's Matthew seven. Many will say to me on that day, Lord, Lord, now I'll say depart from me, you wicked workers of lawlessness.

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  I never knew you. So she said, I'm trying to distinguish this from what's generally said. Jesus is love or Jesus loves everyone, or God is love. God is love. One John four, we know that Jesus is God. Therefore ergo Jesus is love. Also, he's loving incarnate. Now, this middle statement that she meant, Jesus loves everyone. Yes, he does, and I don't at all, we wouldn't want at all want anyone to have to get into all the semantics of and dance around the fact. For instance, if you're doing apologetics, if you're doing evangelism with an unbeliever, that's a common question and a good one. Is it wrong to say, to tell an unbeliever Jesus loves you or let's push it further to say Jesus died for you. I say that on Sundays when I'm preaching to a crowd of, well, 400 people between two services and to say, Jesus loves you, he died for you.

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  Well, if I'm a Calvinist, a five point Calvinist and I believe in limited atonement, and Jesus didn't actually die forever when he only died for the elect, is that false to say, should I really be saying that to a room full of 200, 400, whatever people in which almost certainly one or two are not actually saved? Sometimes I will say that, and then I'll stop and qualify and I'll say, Jesus died for you if you have trusted in him, if you trust in him, if you belong to him. But all that to say, yeah, no, I mean Jesus loves everyone, but we do know it is clear biblically and could go over all the passages that make it clear that God has a special love, a special concern, a different kind of caring concern, love for his people than he does for those who are not his people.

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  And so much to the extent that, again, you think about a passage like Romans nine where the sort of quintessential passage on predestination where Paul says, why do you think God says even in the Old Testament, Jacob, I loved Esau, I hated. And so it's because not all are loved the same, and sometimes love looks like discipline for your good and anyway, yeah, Jesus, it is. It's an extremely probably off-putting truth for those outside the church. I mean, again, I wouldn't suggest leading with it in your evangelism like, Hey, Jesus prays for me, but not for you. Look, John 17 says it, I don't pray for those of the world. I pray for my own sheep, but I think it's true and important and reassuring and beautiful for those of us who do belong.

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  Melva writes in, I believe in unity of the church, but just like your AI example, I believe that there are false churches because they believe and try to get others to believe untrue gospels IE works Catholic Mormon cult, Jehovah's Witnesses as examples. I believe that there's a Jewish remnant. There's one sort of in the church, am I wrong? What are your thoughts? Please note that I'm only a 13-year-old Christian.

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  Thanks, Nova. I don't think you're wrong. I guess I don't love the language of remnant when it comes to the church specifically, and it's a whole bigger thing I guess I won't get into, but I guess I would just like saying Augustine distinguished between the real church and the visible church, like the invisible real, like those who belong to the kingdom of God, the citizens of heaven, those whose names are in the limbs book of life, and then those who are here with us amongst us, like Jesus said, there's going to be terrors among the wheat. Just leave them be. Don't try and be, I mean, don't actively try. Don't purposely let unbelievers into your church membership, for instance, but don't go too crazy trying to weed 'em out and certainly don't kick 'em out of your fellowship on Sunday mornings.

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  You want non-Christians there so that they can hopefully be converted and saved. But anyway, Jesus says, when I come back, I'm going to sort it all out. I'm going to sort the wheat from the tear, the sheep from the goats. Let me, that's my job. But no, I mean neve's certainly right that on a broader scale in the church world, let's say there are whole denominations that have left the truth, left the gospel abandoned, certainly any doctrine of kind of biblical and errancy or the Bible being the inspired unfailing word of God. And so definitely that's the counterbalance to what I said about stop being like Tucker and fighting other Christians. It's word versus world, let's stick together in the word against the world. But again, that assumes you're sticking together with people in the word. If you're not reading the same Bible as me, if you're not clinging to the same truth, and again, we're going to have different interpretations on second tier things. This is why it's important to do theological triage and to know what is first tier, first tier meaning heaven and hell. If you don't believe this, you're not one of us.

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  You're not a person of the word. You're a person of the world in sheep's clothing or whatever. That's why that's important, and again, we lay it out in our statement of faith. For us, these 10 things are first tier, everything beyond this, your view of the millennium, your view of whatever. I mean that's all second, third tier, and let's stop fighting too terribly much about it. So

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  Thanks. Next one's from an anonymous congregant, he writes, does Jesus really need to pray 24 7 for us in heaven? Isn't his very presence in heaven our intercession and victory, or does it mean that he continually speaks slash verbalizes prayer for us or is it both?

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  Man, that's such a good question. I'm trying to remember if we have done and ask the pastor sermon on that. If we haven't, we really probably should because that is a great, great kind of tough to answer question for me anyway. Anyway. I mean if Jesus meant it when he said it is finished, then what is there left for him to be doing in heaven right now for us? What is this whole Hebrews 7 25, he always lives to make intercession for the saints for what? The way that I'll just very quickly say, and then I'll leave it and if we want to pick it up for ask the pastor we can, is that I've painted it this way, just a picture of it before in a sermon in the past, and no one stoned me. So hopefully maybe it wasn't too heretical, is that I picture maybe Jesus rather than there being some real uncertainty about whether or not there's going to be forgiveness for that sin I just committed five minutes ago, and so he needs to be praying for it.

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  No, that part of it is finished. So how do we view and make sense and think of his intercessory work? And maybe this is wrong and maybe it's not, doesn't really capture what Hebrew 7 25 means when it says intercession, but part of me almost thinks about it more. Certainly he can pray for us and intercede. We know that the devil is always, he's one of his many nicknames used often in scripture is the accuser, the accuser of the brethren. And so Satan's always trying to make us accuse us before God like he did with Job. Yeah, the only reason he follows you is because things go easy for him and he'd leave you in a heartbeat and he's not really faithful. He's accusing job of his character.

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  And yet now when we for instance, sin and we feel guilt and shame about that, Satan wants to accuse us in our own conscience, God isn't going to keep forgiving you. This is the final straw. It's beyond the pale, a true one, John three, I mean, he'll throw scripture at you. I mean, anyone who knows God doesn't make a practice of sin. How could you must not know God? You must not be saved. And so undermining perseverance of the saints and my security of salvation, all those things, and so he'll try and do that. I think certainly Jesus is praying interceding for us, standing in between any kind of conversation anymore between Satan and God on that kind of stuff, like the Book of Job and Satan's access to God. I think that would be different now based on Christ's finish work on the cross and his current intercessory work in heaven.

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  That would be an interesting one to play out the Book of Job. That direct interaction between Satan and God is like, that's interesting. Could that even happen now based on where Jesus is and what he's doing? I would say no. I would tend to say no, but let's have a discussion about that. Someone who's listening. So that would be one, and interceding, again, praying, and even like one John two, one says, I'm writing these things so you don't sin. If you do sin, you've got an advocate with God, the Father Christ, that Jesus propitiation for our sins. So he's our advocate. So he's advocating. And part of how I envision that, and again I go back to what I said in a sermon is like it's almost like in the best, most appropriate way possible that Jesus is glorying in his own finished work on the cross.

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  And every time we do sin, his advocacy is to remind God, not that he's omniscient, not that he needs it, but I think he loves it. I think he loves the opportunity to celebrate all over again what Jesus did. Every minute of every day, you think of how many Christians there are, whose sins are have been paid for, are being all around the world forever. And it's like the angels are just constantly rejoicing. Not that there was a sin, but the way I painted it is like, can you imagine Jesus in heaven being like, oh, did you see that my blood paid for that? You see that? Yeah, my blood, oh my gosh, that one, my blood even paid for that.

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  And so there's an advocacy. There's now, I think that's intercession. It's like again, Satan's the accuser. He wants every time there's a sin to re-litigate and to drag everyone back into the courtroom and to have us sit there before a holy God and say, come on, drop the gavel, bring down the hammer on him here. And Jesus intercedes and says, no, we're not going back to court. We're not doing that again. And he advocates. So my blood is sufficient. It's already been done. It's already paid for. So that's how I kind of envision it, but I'll stop there and it might be worth having

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  There. There's one episode, the closest that we have is season six, episode 13, the ask the Pastors podcast, why is Jesus interceding for us if all our sins have been paid

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  For? Yeah, that's good. That's probably it from

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  April 9th

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  This year. I'm going to have to go April 9th of this year. Oh, wow. Man, I got short-term memory loss. This is bad. This is bad. I got to go back and listen to it now. I'm sure that what I said there was more cogent. I hope. I don't know.

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  Yeah, check out the podcast there.

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  Yeah. Thank you. Thanks for the question

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  Too. Yeah, and lastly, Brad wrote in, I wanted to hear more about the idea of an antidote versus a vaccine.

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  Oh yeah, this was great. Brad caught me after church said, I think well, and so I thought he was going to make me think through it, the difference between an antidote and a vaccine. But he wrote me a long, long email, not too long. I'm just going to read it real quick. He actually did the thinking for me and thought through, and I think what he said is good and right on. And it's good to hear from other people's voices. So this is one of our elders, Brad. He says, here's an idea for vaccine versus antidote. Vaccine purpose prevents disease before it occurs by introducing a harmless form of a pathogen into the body to stimulate the immune system, train your body to recognize and fight the real pathogen later given before exposure in order to prevent protect against future infection. Example, influenza C cvid 19 antidote.

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  However, and I'll give myself credit here, pat on the back, that this title of the series is not the vaccine, but the antidote, antidote, purpose, treats, poisoning or neutralizes. Toxins after exposure and antidote counteracts the effects of a poison or toxin in the body given after with the metaphor of your sermon series, the world doesn't need a vaccine because all people have already been exposed to the disease of sin. There can be no preventative vaccine because all have been exposed. I know you're already familiar with this. He says, the only actual spiritual vaccine occurs to prevent true salvation. Many people who have or currently attend church get just enough cultural Christianity to prevent them from getting the real thing. In other words, like a form of the pathogen they attend church think that they're good people even go through Christian rituals like baptism and Lord's supper.

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  This tiny exposure to real Christianity trains their minds to recognize and fight real Christianity based on the mistaken belief that simply possessing cultural Christianity without a relationship with Jesus is sufficient. These folks don't need a vaccine. They need an antidote to counteract the poison of sin and damnation. This antidote is given after exposure to sin after a life focused on the world and being focused on the things of this world. The sin antidote. Jesus reverses the harm created by sin cures us of the effects of sin, eternal damnation after receiving the antidote, Christians then become. Anyway, he goes on. But I think it's really good and true. I think you see this frankly, sadly, again in some of the practice and the theology behind what the Catholics do with infant baptism, and not only in their mind wash away original sin, but also to kind of protect you, kind of immunize you, vaccinate you against further really, really bad sin.

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  And it's just like, man, that's dangerous. That is really bad, dangerous, poor wrongheaded theological stuff for all of the, yeah, I just say mean. This is part of why we practice credo baptism is like we don't want any confusion. We don't want anyone thinking that no matter what you think, even our Presbyterian conservative ones who covenant baptism or Anglicans or whatever, it's like, I think there can be a lot of confusion. I think it's just too tempting for people to treat that like a vaccine as opposed to no. I mean, you've got to come to personal saving, trusting faith in Jesus Christ as your Lord and Savior. And until you do nothing is going to inoculate you against. I mean, yeah, we're steeped in it. We're all even Christians. There's too much sin, darkness around us in the broken fallen world. Too many.

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  And frankly, we could play out the metaphor, the analogy even more and just say, man, this is why we need so many of these cures, these antidotes that we're going to be talking about in this series. We need 'em daily. That's why you need to be in God's word daily because you're going to get the lies daily. You better, you're going to get the lies daily and the confusions Satan, father of lies, you need the truth daily. And we'll just go through with all of 'em in this series. Yeah, so thanks, Brad. That's a really good metaphor to kind of play out a little bit. So

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  Sweet. Thanks, will.

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  Thanks

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  Everyone. We hope this has been an edifying listen for you as you seek to be changed and to love God more as you apply God's word after the sermon. So now go apply the sermon and continue to make disciples. And Lord willing, we'll catch you right back here next week.