Episode Transcript
[00:00:17] Let's consider some considerations.
[00:00:21] I have given you a lot of new considerations, actually, a lot of new perspectives to consider.
[00:00:29] And I'll tell you this, I have not gotten a lot of negative feedback about the things that I've said, which has been very nice. I have heard of other people who've gotten negative feedback from people about the things they said about what I said. Is that confusing enough?
[00:00:46] That's just, you know, we're challenging theological paradigms. That's really what we're doing.
[00:00:54] Given that I haven't had a lot of negative feedback, I think the people in this room and in our community are tracking these things that we're learning about Romans. I believe that they have much merit. I believe that they are logical. I believe they flow. And the things that we've challenged. Paul is not talking to Jews, he's talking to Gentiles. He didn't group himself in with his audience very often. He didn't have original sin in his frame. It's not all Adam's fault. The law itself is not the problem. Paul didn't speak against the Torah much, much, much more that we've talked about. And it's a long list of reconsiderations. If you are, by the way, joining us for the first time this week, you should leave. Just kidding. You shouldn't leave, but you should go back to week one because there's a lot of catching up to do to get to where we are now. But with all of those reconsiderations, reconsidered our paving project, our repaving, the Romans road project continues. And we are though about to hit some apparent difficulties, if we haven't already, in terms of traditional interpretations. But we're going to hit some, what I might call Pauline, potholes on the road.
[00:02:20] For instance, as we move into chapter five, we read things like this. For if while we were enemies, we were reconciled to God through the death of his son, much more surely, having been reconciled, we will be saved by his life. That we. Language right there, that puts Paul squarely in the audience, right in his own audience. It seems that's a difficulty. For just as through one man's disobedience, the many were made sinners, so through the one man's obedience, the many will be made righteous. Whoa, wait a minute.
[00:02:59] That's Adam, right? That's original sin. No, I thought you said Paul doesn't believe in original sin. Rabbi, what does this mean? From chapter five, verse nine, then in verse 20, in chapter five. But the law came in so that the trespass might increase.
[00:03:21] I thought you said, rabbi, that Paul never spoke against the Torah. That seems like a difficulty. The law makes us worse in chapter six. For sin will have no dominion over you since you are not under law, but under grace. Oh my goodness.
[00:03:43] That's a difficulty, right.
[00:03:49] What are we actually even doing in this place, in a synagogue like that? We're proposing to uphold the law. When Paul says, what did I just do? Right there.
[00:04:00] Rhetorical speech in character. Did you catch it? Good. Very good. You've learned something.
[00:04:07] That's just from chapter five and six that I'm pulling out some wonderful snippets. We haven't even gotten into seven, where Paul has his apparent moral breakdown about his unbelievable failure as a human being and a law follower. Right, I will get there. But our approach for the next couple of weeks is to tackle the major concepts and the difficulties for these chapters. I want to reorient them and what many would deem to be, as I said, major divots, if not massive potholes in this newly paved Romans road that we're crafting week seven and eight. That'll come as well. And that's actually a highlight for me.
[00:04:54] But as we move into chapter five, the tone of the letter does shift a little bit. Who read romans five and six before today?
[00:05:04] Okay, you're sunk if you haven't read it. Who read romans five and six? Good job. You're in good shape. Not you're sunk. You won't understand anything I'm about to say. Just kidding. You will. Darren, put five up there for us so we can make sure that we're tracking along with these. I want you to understand the tone of the letter shifts, as Paul has in the last bit, Romans one through four. He has concluded a major thematic section with this discussion of Abraham Yeshua, circumcised, uncircumcised last week. But he is nowhere close to finishing his message to his audience about law. He's got a lot to say about the law that's coming up. And in a messianic synagogue that's filled with Jews and gentiles who consider the law something of value, who uphold the law, these chapters are incredibly important because that was Paul's playing field. Jews and gentiles together in community space, okay?
[00:06:20] He was the apostle to the Gentiles. These are important chapters to understand and to explain, even today, who we are, what we do, why we do it, and what justification could we ever give? Having read the things that Paul has said and is about to say, how could we ever justify continuing to do these things if it turns out the law is irrelevant. Paul has much to say. With that said, I want to start another quick look at Paul's audience and approach in these chapters significantly. Now, I want you to notice that as you read five, therefore, since we are justified by faith, we have peace with God through our Lord Jesus. These are all traditional translations. So through Jesus Christ, through whom we have obtained access to this grace in which we stand, we boast. We also boast God's love has been poured into our hearts through the Holy Spirit that's been given to us. Notice this conversational voice. Where is the interlocutor now? He's not there. He's not anywhere to be found. Paul is now speaking inclusively. That is a lot of we, right? It's a lot of we in chapters. In the beginning of chapter five, I've established repeatedly that Paul works very hard to maintain separation between him and his audience in order to speak specifically to the Gentiles. And I maintain, actually, that Paul will certainly continue to do that even in these chapters. We're going to see just how incredibly important, because I'm so progressive that Paul's pronouns are.
[00:08:17] Paul is.
[00:08:19] Is making strong arguments still to Gentiles. He's still not speaking to Jews, and he's not speaking about the universal scheme of sin and salvation for all humanity. However, all these wes certainly seem to counteract that Paul has any distance between him and his audience. That's a lot of we now in England, I know that means something else. Not that kind of we. One with one e.
[00:08:47] We have english people on here. We have to be very polite.
[00:08:52] Here's a very simple way to summarize all that we.
[00:09:02] Inclusion is important.
[00:09:07] Inclusion is important, especially when communicating with an audience. I do it all the time. When I speak publicly, when I speak to an audience, always listen. If we continue to do those things, we hurt people. If we choose to make that choice, we will get hurt. Okay. I have no intention of doing those things and never have. But I still. How about when you say to your kids, now, Johnny, Johnny, we don't write on the walls, do we? I don't write on the walls.
[00:09:47] Inclusion is important.
[00:09:51] It's that on a most simple consideration, on the most basic analysis of communication that's at work here for Paul, he's connecting.
[00:10:01] He's connecting to this audience with himself, the recipients of these blessings. And he's hoping to. Seeking to reinforce the very connections that he made in chapter one, where he was also speaking directly to them, to encourage them. A lot has shifted in between one and now. But now he's back and he's in this inclusive thing. Okay, but you also have to consider what he just wrapped up in romans four. First of all, chapter five, verse one, is clearly connected to romans four because he says, therefore, he had just talked about what Abraham, Jews and Gentiles, family of God, inclusion, therefore we.
[00:10:52] That's obvious, right?
[00:10:56] Therefore, chapter four. Jews and Gentiles, chapter five. Now, absolutely recognizing that they both share the blessings through Messiah. And on that point, I want to make one very important clarification for anyone who might be thinking that Paul is suggesting that he's perfect and that Jews don't have any need or connection to Yeshua. I've told you, Paul did not group Jews into the category of sinners the same way that he grouped gentiles into the category of sinners. It may sound haughty and condescending, but it's just the way it is. I didn't write it. Galatians 215. Especially Paul, we are Jews, not sinners. From among the Gentiles.
[00:11:44] Paul said it. Okay. He distinguishes that, but he specifically includes himself in this audience in chapter five.
[00:11:54] Things like, while we were still sinners, while we were still weak at the right time, Messiah died for the ungodly. Rarely will anyone die for a righteous person, though perhaps for a good person, someone might actually dare to die. But God proves his love for us in that while we were still sinners, Messiah died for us. Listen to me. Undeniably, self admittedly, Paul had done heinous things to the way he had persecuted, the way those who were following Messiah. Stephen, as a clear scriptural example.
[00:12:36] And I know Paul does speak of his righteousness, his blamelessness. But even in that, he thought that he was doing right by Judaism. He thought he was protecting the flock from people who were trying to take something from Judaism. So he was persecuting them. But it has been made very clear to him by Yeshua. Where? Where did this happen? On the road to Damascus. He had this interaction, and it has been made very clear to him that he made a terrible mistake, that he had absolutely. Yeshua says, why are you persecuting me?
[00:13:20] Paul had grievously sinned against Yeshua and his community.
[00:13:27] He acknowledges this. Of all the people who could appreciate forgiveness, especially from Yeshua, Paul would be at the top of that list. No having killed Yeshua's followers or overseen the death of them. But jumping ahead, also, I want to. Just in chapter six, he articulates something that I see clear, beautiful, powerful connection to Paul's experience of being forgiven and being included in this. We, he says in six, three. Do you not know that all of us who were baptized into Christ Jesus were baptized into his death? Therefore we were buried with him by baptism into death, so that just as Messiah was raised from the dead by the glory of the father, so also we might walk in the newness of life. Baptism into his death.
[00:14:15] Okay, I want you to think about Paul and his experience for 1 second. That has a, first of all, baptism into death has a very specific meaning for gentiles that's coming in verses seven and eight. I mean, in chapter seven and eight. But personally, for Paul, I want you to experience. Consider death. Consider it. Paul underwent his own kind of many death. Did he? Nothing. What happens when you die? I'm not talking about going to heaven and playing with a harp on a cloud with a fat, chubby angel.
[00:14:51] What happens to your fleshly body? You go into the ground in a grave. It's dark, you can't see anything. How much food are you eating and drinking and making merry? None. What happened to Paul after his encounter with Yeshua on the road to Damascus? The book tells us acts for three days he was blind. He did not eat or drink anything. Paul experienced his own little taste of many deaths separated. And then he has this incredible resurrection type experience. The scales fall off like the burial garments he can see he's created into new life, new mission, new purpose. So of course, he can group himself into the we who have experienced something phenomenal, right?
[00:15:48] He's Paul the apostle.
[00:15:50] Everybody else may not have had the same powerful experience that Paul did. Maybe Paul needed it. It was his personality. Yeshua had to get to him some way, you know? But he. There's nothing contradictory about Paul now, switching here in five and six into this we where he brings himself into the discussion. There's nothing, though, that suggests he's still not talking to Gentiles and that he's not trying to make this the universal sin of all humanity. So I say all of this, all of this to point out that Paul has so far and will, in a very pointed way make all of this about Yeshua. He's part of the we. He speaks in that voice for a number of reasons. But listen, chapter one, if you can remember that far back, it seems like years ago, honestly.
[00:16:45] But if you remember chapter one of Romans, Paul explains to the Gentiles that because of their refusal to accept God, that they have been basically sentenced to enslavement under their desires and their uncontrolled passions.
[00:17:07] And so now it's no coincidence that these chapters we've come to are going to explain how there is freedom from these desires and from these passions, and it becomes possible for those who are in the Messiah. The law, he's going to drive this point all through. The law cannot free a person from this. Slavery. That's a big word. Chapter six, slavery. Only the spirit of God can. The spirit of God reverses. Here's the sentence pronounced against the Gentile in chapter one.
[00:17:43] Nowhere, nowhere does Paul group Jews into the group that was sentenced into or over to slavery. They are, he will acknowledge, disobedient. They're not persuaded.
[00:18:00] They are not convinced. Paul says in terms of Messiah, which he's going to speak to a lot in Romans 911. But in the present example, you have to realize Jews are the only ones who have rightly acknowledged the God of Israel. So, yes, Paul uses first person inclusive pronouns in five and six. Doesn't change anything about what I've taught you so far, including the next focus, which we need to pay attention to in chapter five. I told you, we're going to hit major concepts, original sin when you read chapter five. I'm not going to read it all. That's your job, Adam. And what is supposed to be original sin. Listen to verse twelve. Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all, because all have sinned. For sin was indeed the world, indeed in the world before the law. But sin is not reckoned when there is no law. Okay, listen, I understand. Go back.
[00:19:09] I understand clearly how easy it is to look at that and say, my goodness, isn't it obvious that Paul's blaming all of our sins on Adam, that he has original sin in mind?
[00:19:31] I want you to go back to week five in your mind and recall all of the details that you remember. I'm just kidding. You won't remember any, but you can refer back to week five for original sin. Go back to it.
[00:19:46] No matter how much we want to put that into the story, original sin did not exist as an idea for Paul.
[00:20:02] When we read that into these verses, we are reading backwards, we're inserting a theological doctrine into something that came much later. This is the definition of anachronism. You know this word, right? Anachronism, the act of attributing a custom, an event, or an object to a place it does not belong.
[00:20:27] Okay? That's what has happened for millennia. It's like seeing a picture of Da Vinci's Last Supper and Peter's on his iPhone.
[00:20:39] Okay, you can't fit it where it doesn't belong.
[00:20:45] Paul is making one point.
[00:20:51] He did it in the last chapter with Abraham. His main concern consists in showing that the actions of one person can affect many.
[00:21:03] How did Adam's actions affect us all?
[00:21:07] How?
[00:21:09] Death.
[00:21:11] Death.
[00:21:13] Even more powerful, we see Paul's intention to show how messiah overcomes the ultimate end. For sinners. It is death through Adam who sinned, death entered the world, it says. Yet death reigned from. This is verse 14. Death reigned from Adam to moses, even then over those who did not sin in the likeness of adam. Wait a minute. I know this is getting confusing, but you're telling me not everyone sinned in the likeness of Adam. I thought we're all original sinners like Adam.
[00:21:48] Adam is a pattern of the one who was to come, who didn't sin like adam. So listen, we all sin. There's no question. And we all die.
[00:22:08] One man's act of righteousness leads to justification and life for all. Verse 18. For just as though the one man's disobedience, the many were made sinners, so through the one man's obedience, the many will be made righteous. I told you. Paul has advanced the letter to the place where he is going to focus on the solution available in Yeshua. He shows no interest here or elsewhere in developing some timeless psychology or anthropology of sin from the story of Adam's fall, just like he did with Abraham. Now, even more powerfully, Paul is going to show that one man can have all kinds of impacts on people. People die. There was no death before Adam. But one man came, and he can reverse it. He can bring you life.
[00:23:02] He can bring you life.
[00:23:04] And now Paul makes the point. He still makes the point. To say, it is not law. It cannot be law, my friends, but law. Verse 20. Law came in so that the trespass might increase.
[00:23:19] But where sin increased, grace abounded, all the more so that just as sin reigned in death, so grace might also reign through justification, leading to eternal life through Jesus Christ our Lord. Listen carefully. This is confusing, I know, but just listen.
[00:23:34] The law revealed sin.
[00:23:38] The law revealed sin. I told you this a couple of weeks ago. If it were nothing not for the law, gentiles would not know about God and his judgment on sin. It is the law that reveals it, even though it cannot provide the solution. Knowing the law brings responsibility for the wrongdoing that you have committed.
[00:24:05] Knowing it. But it cannot remove the stain.
[00:24:11] The law only meant for them that God began to keep track of all of this evil and thus increased their liability.
[00:24:31] Adam did not listen to the commandment, and through him, death entered the world to which we are all accountable. Yeshua did listen to the commandment in perfect faithfulness and by acknowledgment of him, you can overcome. Thus, one man can have this effect. Another man can have this effect. This is the man you want. He's saying doesn't have anything to do with the other.
[00:25:12] It's Messiah. It's not the law. It's Messiah.
[00:25:24] His main concern consists in showing, as I said, the actions of one person can affect many. He's been speaking directly to his audience. Okay, now, we talked about this. You'll notice we haven't had any interlocutor conversation. We haven't seen that. What about him? What about our favorite conversational partner, the interlocutor? Turn the page. Chapter six. Here's Johnny or Lucius or, or Julius or whatever we're going to call this roman interlocutor. Here he is. The interlocutor appears to challenge Paul's statement that the Gentiles like him should not put their faith in the law.
[00:26:08] What shall we say then? Are we to continue in sin so that grace may increase?
[00:26:16] Who's saying it? Julius is saying it.
[00:26:20] The interlocutor. It's similar to what he asked in chapter three, verse seven. But if through my falsehood, God's truthfulness abounds to his glory, why am I still being judged as a sinner? He's still asking these questions. Paul, Paul, should we abandon the law and just live, however, as long as we have Jesus?
[00:26:44] Here's the re emerging discussion because this is how we read Romans, concepts beginning to end. We watch these conversations go all the way through gentiles asking questions as he has the entire letter now, Paul. He has framed these questions so beautifully in the words of the interlocutor so that now Paul can challenge the Romans, his entire audience, without actually calling them out personally. That's what an interlocutor does, right? It gives you the opportunity to make your own point. Thus we see it once again in this, Paul's next response, in the next verse.
[00:27:31] Who remembers it in Greek?
[00:27:36] Mega Noitow.
[00:27:39] Far from it. God forbid. May it never be. He says no, which I told you. That's repeated ten times in the letter to the Romans, which means that's a ridiculous thing you're saying.
[00:27:57] No, heaven forbid. God forbid, may it never be.
[00:28:02] Should we do that, Paul? No.
[00:28:06] How can we? Who died to sin. Go on living in it. Do you not know that all of us who were baptized into Christ Jesus were baptized into his death? Don't you know you're new. You're something else.
[00:28:18] But note Paul and his pronouns.
[00:28:24] Paul is now speaking in second person to his audience, represented by the interlocutor. He's moved away from what we Paul. That is to say, he's shifting back to you. Second pronouns again. Here we go. Paul's going to create some space between him and his intended audience.
[00:28:50] And with that, we arrive at one of or another one of the most difficult, controversial texts. For a messianic gentile to even be here, to even be sitting in these chairs in a messianic synagogue, observing Shabbat, the festivals, eating, biblically, studying, attempting to live by Torah. We arrive now at this unbelievable thing where Paul says this verse, which is used by so many people to say, none of that stuff matters.
[00:29:31] Do you know what the verse is?
[00:29:36] You got it, buddy. You've done some studying.
[00:29:41] For sin will have no dominion over you, since you are nothing, not under the law, but under grace.
[00:30:00] That's that point at which you're having a theological argument with someone and you're saying, but you know, but I enjoy the festivals.
[00:30:12] Have you read Paul?
[00:30:15] Romans 814? You're not under the law. You're under grace. Why do you do that stupid stuff, Jeff?
[00:30:22] Jesus died so you could have a blt. Irvin, why do you show up here? This is not where you belong. You're not under law. You're under grace.
[00:30:34] This is the one.
[00:30:39] Well, listen up close, guys, because this is for all of you.
[00:30:44] This is the law free gospel of Paul, the christian apostle, right? This is the foundation of it.
[00:30:54] Therefore, he says, first off, listen, let's get a little bit of context. Verses twelve and 13 that lead up to that, he's talking all about. No longer. Present your members to sin as instruments of unrighteousness. Present yourselves to goddess as those who have been brought from death to life. Present your members to God as instruments of righteousness. Sin will have no dominion over you since you're not under law, but under grace. Very plain meaning to what? Very plain meaning is what Paul has been saying all along. All along.
[00:31:26] Here it is.
[00:31:29] You died to sin when you received the baptism of Yeshua. That's the way it should have been.
[00:31:40] That's what happened. It's not. Because no matter how misdirected. Beautiful. Incredible. You think the Torah is, or lighting the Hanukkiah, or shaking the lulav, or no matter. No matter, no matter.
[00:32:02] Your power comes from having died to sin. In Yeshua, it is. That's all it means.
[00:32:16] And think about what it's been construed to mean.
[00:32:24] That is Yeshua's faithfulness. Listen, none of that other stuff could do the trick for you. But because of Jesus, his faithfulness to see the mission through, it's provided a way for you to become a part of the family. Apart from the law.
[00:32:46] Apart from the law. How many times has he said that already? All of chapter four. Circumcision, non uncircumcision, all of it. It's just him building a fantastically convincing argument through this letter.
[00:33:05] Therefore, you're not under the law. Apart from the law, apart from being jewish, apart from being covenanted into that way. No, not that. But under the grace of Yeshua. Remember again his pronouns. You are not under the law, but under grace. First of all, does he include himself there? Of course not. How could he? He's a pharisee. He's a jew. How could he exempt himself from God's Torah as a compass and rule for life? He can't do that. He doesn't? No.
[00:33:40] He's speaking to all of his gentile audience, still answering the interlocutor's question. Of course.
[00:33:47] Of course. You should not continue in sins. You're new creations, which we read in chapter eight.
[00:33:55] This is not the law free gospel. We should not see any indication here that the Torah and grace are even being set at odds, because he's not addressing a universal approach to the Torah or a problem with the Torah. He is addressing a tendency that he's heard occurring in Rome, where gentiles are turning themselves to the Torah, placing themselves under the Torah in an effort to achieve salvation. Paul didn't make up the term under the law.
[00:34:33] This is testified to in other traditional jewish sources of gentiles converting and putting themselves under the Torah under the law.
[00:34:46] It's a gentile description.
[00:34:50] But here's the best part, and we're coming to the conclusion for today, friends, you're doing so good. In response to all this, remember, speaking in the second person plural, the interlocutor appears once again, verse 15.
[00:35:04] He's a smart dude, this interlocutor.
[00:35:08] Wonderful, logical question. A challenge to Paul, of Paul's own construction. But it's a challenge to Paul. What does he say? What then? He's still like Paul, dude, come on, man. What then? Are we to sin because we're not under the law, but under grace? What's Paul's answer?
[00:35:29] Mega naito or genito, whatever.
[00:35:34] No, it's a good question, though, right? Because hasn't everyone taken it to mean, basically, we can throw out everything that came before and create our own thing?
[00:35:55] We have a whole new way of doing things?
[00:36:00] That's a good question. Paul, Paul, Paul, brother, what are you saying? You want us to throw out the law, which you know is good because we've been given grace? The Torah that instructs the people of God in right living, that leads to life and blessing in this world, the constitution of supposedly this new family to which we've been grafted into the constitution of the people of Abraham. We're supposed to disregard this? We shall live as sinners and say we're not under the Torah. Mega neuto, dude. Julius. Mega neuto.
[00:36:38] Once again, that's not the conclusion you should draw. You are not under the law for salvation. No one is. Jews are not under the law for salvation.
[00:36:52] Just trying to get you to see it, Julius.
[00:36:57] And he moves into this slavery discussion. Okay. No, no, you're not under the law for salvation, but you are not freed from its call to righteousness.
[00:37:15] Verse 16. Do you not know that if you present yourselves to anyone's obedient slaves, you are slaves of the one whom you obey either of sin, which leads to death, or of obedience, which leads to righteousness. But thanks be to God that you who were slaves of sin have become obedient from the heart to the form of teaching to which you were entrusted, and that you, having been set free from sin, have become enslaved to righteousness. I'm speaking in human terms because of your limitations, that one actually has me confused. I don't know about that. I'm speaking in terms you understand.
[00:37:48] I hope this resonates with you.
[00:37:51] Listen, there's a connection here from Paul for a jewish perspective, that maybe they would have recognized these people knew the scriptures. Right? He's about to say, for after all, I'm talking to people who know the law. Maybe they knew Leviticus 25, which says, for the children of Israel are my servants, my servants whom I brought out of the land of Egypt. I am Adonai, your God. Israel itself recognizes and sees herself as a slave of God. A servant of God.
[00:38:28] Thus Paul asked the Romans, though the context is somewhat different, to see themselves as servants. He does not say, we were slaves to sin.
[00:38:44] Who were the slaves to sin?
[00:38:48] You can say it out loud, of course, the people he's talking to, thanks be to God that though you were slaves of sin, you wholeheartedly obeyed the form of teaching under which you were placed. The teaching under which you were placed. You have learned of Messiah and righteous living in that order.
[00:39:25] That's the teaching under which you have been placed. There is no, there is none of this. There is no torah and grace. There is no under the law, over the law. This is not what's happening here.
[00:39:44] You are not under the law in any way for salvation. That's about to become really important in the next chapters. But let's wrap this up for Paul.
[00:39:57] There is no law free gospel in the way it's been taught to you. There is no such thing.
[00:40:09] Mega neutral, God forbid.
[00:40:14] Just like Yeshua, who asks that his disciples bear fruit for the kingdom. So Paul tells his audience, your former life led you only to death because Adam brought death in, and because you followed in his own his footsteps of your own choosing. Look at the life you had. Look at the way you lived and sinned.
[00:40:39] But now, verse 22, having been set free from sin, having been enslaved to God, you have your fruit, resulting in holiness, and the outcome is eternal life, for sin's payment is death. But God's gracious gift is eternal life in Messiah Yeshua, our lord concluding statement you ready? Promise you. Here we go. Listen, you do not abandon the law, but you do not approach it as salvific, leading to salvation. And in chapter seven, Paul will continue to speak of the futility of a gentile, law centered approach. For any of that, specifically, why it will never work.
[00:41:32] And chapter seven is a doozy, absolute doozy. It's been used to speak a very different message than the one I believed Paul intended us to get. It's a tough chapter. You're going to want to hear it.
[00:41:49] And it's beautiful conclusion in chapter eight. So see you next week. Do you plan to miss next week? Mega Noito, let's stand up. Please visit our website, shalommakin.org, to learn more about us. Join our live services, access other teachings, sign up for our newsletter, join our private network that will connect you with our greater community from around the world, or contribute to the work of Shalom, Macon, thank you for watching, and we look forward to connecting with.
