Rogers, E W: Who Is He Col 3 ~ Arlington

Now I would like you to turn to the epistle of Paul to the Colossians, chapter three. first of all. It's good to find the key verse to any epistle, and the phrase that I'm going to read to you is the key phrase for this letter. It is the last phrase of verse eleven of chapter three. Christ is all and in all. Or translated in other translations, Christ is everything. And this is the key to the epistle to the Colossians, and indeed was the motto that characterized the life of the Apostle Paul, whose conversion we were considering last evening. I want us to think of our Lord Jesus Christ this evening and arrange my remarks under three simple headings. In the Gospel of John chapter 9, to which you need not refer, we have recorded the miracle of the giving of sight to a man that was born blind. And there was a good deal of interrogation of that man in consequence of the wonderful miracle that had been wrought. And three questions were put. Number one was this: Who is he? Number two, What did he? And number three, Where is he? Now I'm going to tear those three questions out of their context, for I'm not going to talk to you about John chapter nine. but I'm going to talk to you about the Lord Jesus Christ, who is described in this verse eleven of chapter three as all and in all, or otherwise everything. And I'm going to raise the question, who is he? And what did he? And where is he? We make a great deal of our Lord Jesus Christ, and the preachers that come into this building, they preach about it. And the teachers who come, they teach about it. And those who are responsible for the meetings would tolerate their teaching about no one else. And I wonder if you ever raised the question in your own mind as to why it is that we Christians make so much of the Lord Jesus Christ, and we make nothing of Confucius, we make nothing of Buddha, we make nothing of Mohammed, we think nothing of the Hindu gods, we take no notice of their elite holy books, but we have only one regard for the book called the Holy Bible, and we are restricted in our thinking, in our worship, and in our preaching to the one person, the Lord Jesus Christ. Who is he? Now we must go to our chapter one of this epistle to answer that question, who is he? But you may have a great person, a great dignity, who has done nothing beneficial for an individual. Sometimes when friends take me around the countryside, I see long walls that indicate a state, and I ask them, whose estate is that? And they tell me the individual. And I make a further inquiry, well, how did he get that, and what did he do? And I'm told some things about it, but I discover that he did nothing beneficial either to me or to my informant. Here we have the Lord Jesus Christ as to who he is stated in chapter one of this letter. But what did he? In chapter two we are informed of what he did, and we shall discover that what he did was beneficial to us for eternity. And where is he? That question is answered in chapter three. For you see, in all these three questions, we are not left to speculate or to give our own ideas. We are informed by the Spirit of God, so that we are told the answers to these three questions. Turn then with me to Colossians chapter one to get the answer to the first question, who is he? We look at the end of verse thirteen to get the link. God's dear Son, in whom we have redemption through his blood, even the forgiveness of sins. Now, from verse fifteen onwards, we are told who he is, who is the image of the invisible God, the firstborn of every creature, for by him were all things created that are in heaven and that are in earth, visible and invisible, whether they be thrones or dominions or principalities or powers. All things were created by him and for him. And he is before all things, and by him all things consist. And he is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence, for it pleased the Father that in him should all fullness dwell. Now here we have a very comprehensive answer to the question as to who he is. Let me take just one item to get that, as it were, out of the way before we deal with the others. That is the end of verse eighteen, That in all things he should have the preeminence or the first place. And God has so ordered things that in everything, in every respect, the Lord Jesus Christ should have the first place. And if God the Father has taken measures with that end in view, it follows that we cannot do better in our daily life, that we should give him the first place. Seek first the kingdom of God and his righteousness, which is another way of saying give him the first place, and all these things, the matter of food and clothing, will be added unto you. But you will notice in the section we have read that the question that we have asked, who is he, is answered in three directions. Number one, in relation to God, who is he? Number two, in relation to the universe around us, who is he? Number three, in relation to the new creation, the church, which is his body, who is he? Here are the answers in relation to God. Look with you at verse thirteen. He is, please note the sense, not he was, but he says that he always is, eternally was and is and ever will be, the image of the invisible God. God is invisible. God dwells in light that is unapproachable, whom no man has seen or can see. We shall never for all eternity see God in his essence. Sometimes that is calculated to disappoint Christians. But no man has seen God at any time, and the scriptures are specific and state, whom no man has seen or can see. And in the city that comes down from heaven, it has no need of the sun to lighten it, for the glory of God did lighten it, and the land is the lamp thereof, not the light as in our authorized version, but the lamp. For the light itself is invisible. So God is described here as the invisible God. So says John in John chapter one, no man has seen God at any time. The only begotten Son, who is in the bosom of the Father, he has declared him, so God may be known, and he is thus declared in our birth as the image of the invisible God. When we think of an image, we must not give out ideas to what we commonly call an icon, or an idol, or a monument, or a statue. We see the statue of some individual, and if we are anything of character readers, we can look at the man's face, see the formation of his chin and the formation of his, uh, bones, of his face, and so on, and form an estimate of his character, but you can't read his heart. And unless you know something of his history, you don't know very much about him by the sight of that monument. So that the word image here does not mean monument. What it does mean is not a mere outline or a mere projection, but it means an exact likeness and an exact representation of the invisible God, so that the Lord Jesus could say, he that has seen me hath seen the Father. We read in Hebrews chapter one, God, who at sundry times and in divers manners spake in time past unto the fathers in the prophets, hath at the end of these days spoken unto us in his son, whom he hath appointed heir of all things, by whom also he made the world. Who, being the effulgence of his glory and the express image of his substance. Now notice, being, timelessly being, always that, the effulgence of his glory, just as the sunbeam and the sun are inseparable, the one from the other, so the Father and the Son are inseparable, the one from the other, and each represents the glory of the other. And just as the impress on the wax corresponds precisely to the seal that made it, so the Lord Jesus is the impress of his substance. And we are hereby told, in reply to the inquiry, who is he? He is the image of the invisible God, so that he was God manifest in place here on earth, possessor at one and the same time of all the divine activities. He was omniscient, he was omnipotent, he was omnipresent, even when here on earth. He needed not that any should tell him what was in man, for he knew all men. And Jeremiah raises the question, having stated that the heart is deceitful above all things and desperately wicked, who can know it? I, the Lord. You hear somebody who said he knew all men and needed not that any should tell him what was in man. That's presumptive evidence of omniscience. No one has ascended up to heaven, not even Enoch, not even Elijah. They didn't ascend to heaven. They were taken up to heaven, which is a very different thing. They were taken up, which is passive. But no one has ascended to heaven, but the Son of Man who descended from heaven. So descended and ascended are active verbs. Even the Son of Man, who at that time when he was speaking, was in heaven. Lo, I am with you all the day, is said by somebody who has now ascended to heaven. Presumptive evidence of omnipresence. And the one who could create wine for the, those who needed it, created two eyes for the blind, and the one who could create food for the hungry multitude and call out of the grave a sinking call is evidence of omnipotence. At the same time, he was one who sat weary on the well and was thirsty and hungry, who slept with his head on a pillow at the rear of the boat, one who was crucified in weakness. That seems to tell against omnipotence. He was one who asked questions. How many loaves have you? Where have you laid them? No man knoweth the day nor the hour, neither the sun but the power. That seems to tell against omniscience. And more than that, when he was on the mountain top, the disciples were on the lake toiling and rowing, and Jesus hadn't yet come to them. And away in Bethany, only two miles distant from where he was, Lazarus lay sick, grew worse, died, and was buried. And time and again in the record it is said, now Jesus has not yet come. That seems to tell against omnipresence. What are we to do? We must not throw over our case because we cannot logically reconcile these two things together. No one knows the Father but the Son, and he to whom the Son will reveal it. For the Father is deity alone, and there is nothing in his being that is apparently contradictory. But no one knows the Son but the Father. The Father is incomprehen- the Son is incomprehensible to all but the Father, because he has in his being two apparently contradictory natures which human reason cannot reconcile. Some have tried to do it, and it pisses in their face. We must be simple in our belief. Say, I believe that the Lord Jesus Christ is verily the Son of God, the possessor eternally of the divine nature. I believe that he is truly man, and from his incarnation is eternally the possessor of humanity. This then is the force of the phrase, he is the image of the invisible God. He in exact likeness and the perfect representation of a God who eternally remains invisible, with all the attributes of being, with all the features of sinless humanity. But secondly, in relation to the creation around us, it is good that we should ask questions. The works of the Lord are great, sought out of all them that have delight therein. Here's a universe around us, and spacemen and scientists have investigated it, and they are increasing their knowledge as to it, and are coming to the conclusion it is infinite and that there is no limit to it. And they raise the question, is it eternal? Or if it's not eternal, who thought it out in the first instance? And who, secondly, brought it into being? And seeing that this world, together with many another planets and star and so on, goes round its own orbit and revolves on its own axis, who's keeping it in perfect order so that there is no collision? Day follows night in perfect sequence, spring, summer, autumn, and winter, and the tides come in and the tides come out with such regularity that you can compose your tide tables. Who's keeping it in working order? And to whom does it really belong? For man likes to add house to house and field to field, and they have territorial wars so that they want to increase their territory and labor from living space. But after all, to whom does it belong for nations come and nations go? But God abides forever. Does it belong to him? These are legitimate questions. An infinite creation around us, the more we know, the less we know. Did someone think it out first of all, just as a person puts it on the drawing board before ever the la- big shipping liner or the big airliner is actually brought into construction. Who thought of it? Who men made it and brought it into existence? And who's keeping it going so that it's in perfect working order? And to whom does it belong? Now, these are legitimate questions, all of which are answered in the passage we read together. For we had asked him the question, who is he? And to the worldlings, Jesus is but a despised peasant, a mere Nazarene, one who put up certain claims fanatically and died in regard to them. That's all the worldling thinks of. But we may straighten our backs and square our shoulders and say, I beg your pardon. I agree that he was Jesus the Nazarene, born as a baby, born in a stable, lived a humble boy's life, worked as a carpenter, later went about as a dream preacher, and ultimately died as a felon on the cross, misrepresented by wicked men. I agree with all that, but do you know who he was? He was the designer of this universe, and he was the maker of it, and he's the one who's keeping it going, and it all belongs to him. You say, where do you get this from? Look at your passage. Note the end of verse 15. He's the firstborn of all creation. Now, that does not mean that he's the first created being. If for no other reason than the next person tells you that all things were created by him. But the word firstborn denotes two things, priority and superiority. The Lord Jesus was before it all, and he's superior to it all, for he was the creator of it all, and he was not a created being, but he was the creator. So get that well into your mind, that the word firstborn of all creation does not denote that he was part of creation, but he was the originator and above creation. For, here's the explanation, verse sixteen. note the little word for. For in him there's the preposition should be, in him were all things created. They were in his mind before ever they were reduced to actuality. In him were all things created that are in heaven, that are in earth, visible and invisible, whether they be thrones or dominions or principalities or powers, that is to say everything that's microscopic, everything that's telescopic, everything that has to do with the organized system of things, whether it be in the way of governments or whether it be in the way of organic systems, all things were thought out by him before ever it came into being. Then it goes on at the end of verse sixteen, all things were created by him, another preposition that denotes that he was the agent in doing this, and for him, which denotes that he is the owner of it, in agreement with Hebrews one. he is the heir of all things, and he's before all things, so that he could not have been part and parcel of the creation, and by him all things hold together and are kept in working order. What a wonderful person the Lord Jesus Christ is. Second of Peter chapter three tells us this, that in the last days there will be scoffers who will say, where's the promise of his coming? Everything goes on just as it was from the beginning, a law of continuity and unchangeability, despite the fact that from time to time there have been interruptions and alterations in the organization of creation. But, says Peter, the day is coming when, uh, this whole creation will be melted and burned up, and God will loosen the hold that the Lord Jesus had. He's holding all things together now, but later his hand will loosen the grip, things will disintegrate. So that's yet to come in days yet to be, but not now. So further, who is he in relation to, uh, the church, which is his body, of which I spoke a little last evening? Verse eighteen: He is the head of the body, the church, who is the beginning of it, the firstborn from the dead, that in everything, or in all these fields, in relation to God, in relation to the creation, in relation to the church, he might have the first place. He's the head of the body. The head is a very important thing in our own human body. It is the source of guidance. We think with our head. It is the source of nourishment. It's from the head that the food goes into the parts of the body, and by joints and bands and various other instruments disseminate nourishment to the various members. And the Lord Jesus Christ is the head of the church, which is his body. He's there at the right hand of God, and every believer, as we mentioned yesterday, with the revelation that Paul got on the Damascus road, he found that the Lord Jesus was vitally, eternally, irrefragably, inseparably linked with all believers on earth, joined by the one Spirit of God. So that if anybody were to ask you, who is the head of your church, I hope that you would be intelligent enough not to say any man in the church, certainly not the correspondent, certainly not the leading drummer. Who is the head of the local church? The same as the head of the invisible church, the Lord Jesus Christ. For the head of the true church is not in Canterbury. The head of the true church is not in Rome. The head of the true church is in heaven. We'll make that too for the answer to the question, who is he? In relation to God, he is his image. In relation to the creation, he is its designer, its maker, its maintainer, and its heir. In relation to the church, which is the body of Christ, he is the head, the source of all knowledge, and the source of all guidance. But now, what did he? Did he do anything for our benefit? Because we could talk like that and say, well, that's all very interesting, but how, what has he done for me? You see, all of us ought to be thoughtful people. I wish believers would think more and then come to their Bibles to answer their inquiry. There are certain things that would cause me some exercise of mind and heart. For instance, I know that my state as a sinner is that I'm dead in trespasses and sins. Has this wonderful person of chapter one done anything to benefit me as a sinner? I'd like to know that. Secondly, I have committed sin, and the Old Testament saints, of course, have committed sin, and they were very forcibly reminded of it every year on the Day of Atonement, when all the sins of the nation of Israel were confessed over the head of the scapegoat, and there was one year's sin piled up upon another year's sin, and another pile, and another pile, so that David could say his sins were like as high as the mountain. When I think of all the sins that I have committed, I'd like to know, has this person done anything in relation to my sins? And purpose were confessed over the head of the scapegoat, and there was one year's sin piled up upon another year's sin, and another pile and another pile, so that David could say his sins were like as high as the mountain. When I think of all the sins that I have committed, I'd like to know, has this person done anything in relation to my sins? And third, God gave a law which registered sin, but until the law came, sin was not registered, but when the law came, sin was registered. And you could identify it, so that when David committed adultery, God had said, thou shalt not commit adultery, and there it was, a statute broken. It was identifiable. Has this person done anything in relation to my long list of sins that I have committed? And thirdly, has he done anything in regard to the law which registered my sins? And fourthly and lastly, I know well enough that there is the devil who goes about like a roaring lion, and he has his agent, and he prompts men and women to sin, so that while I sin of my own volition, I am, uh, led about like a slave of the devil, to use words from Acts chapter ten. and I am dominated by the prince of the power of the air, to use words of Ephesians chapter two. Has this person done anything in order to nullify this one who prompts me to sin? Now you've got the four questions. What has he done in regard to me, the sinner? Number one. Number two, has he done anything in regard to the law which registered my sin? Number four, has he done anything in regard to the devil who prompted my sin? Now, if I give you the answers right away, then I'll come to the scripture and I'll show you that they're in the scripture. In regard to me, the sinner, he quickened me, that is, he gave me life. In regard to my sins, he forgave them, every one. In regard to the law that registered my sin, he cancelled it. And in regard to the devil who prompted my sin, he conquered it. I wonder some of you don't say, hallelujah, what a Savior, to do such a work as that. Now let's look at the passage that shows it. For we come now to verse th- uh of chapter two. What did he? And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him. You see, we were all dead in trespasses and sins, or the uncircumcision of our flesh is that the flesh was not cut off. The flesh was active. The flesh being that principle of evil that was within, that governed us in our unconverted and unregenerate state. We were, to use the words of Ephesians two, dead through trespasses and sins. Just the same as we may say, touching a child who has died, well, what did he die through? Oh, he died through, and then the disease is named. What did these people die through? The disease was trespasses and sin. Sins of commission, sins of omission, both of which were displeasing to God and an infringement of his will. And they brought in a separation between us and God. Your sins are separated between you and your God. And that produced a state of spiritual death. The Lord Jesus Christ said, this one is chapter um one, and he died on the cross. Why did he die? He died for sin. First of Peter chapter three. But he had no sin. Exactly. He did no sin. In him was no sin. He experimentally knew no sin. Why then did he die? He died on behalf of others. He was wounded for our transgression. He was bruised for our iniquity. And God quickened him, and when God quickened him, God quickened us. And God raised him, and when God raised him, we were raised. So this epistle tells us we were quickened with Christ. We were raised with Christ. We are seated with Christ. Go through the epistle and see how we are linked with Christ. That's what he's done with regard to me, the sinner. Quickened, given me life. I'm born again. I'm linked here now with God, and the separation has been annihilated, and it no longer exists. What about my sins? Well, look at the end of verse thirteen. Having forgiven you all trespasses, my sins all the bliss of the glorious thought. My sin not in part, but the whole was nailed to his heart, and I bear them no more. Bless the Lord, bless the Lord, oh my God. I remember talking to a man once on a ship. He was a Roman Catholic, but he's quite a gentleman, and he knew a good deal of his Bible. And I came to the conclusion, and I said to him, I said, well, sir, after this long talk, I've come to the conclusion that you and I are in the same position. He said, what do you mean? He said, you and I are fit at this present moment to go straight away to heaven, except that we must have these bodies dead. Oh no, he said, I wouldn't say that. You don't know what I've done in my past life, and I can't think that God is not going to have something to say about that. But I said, on your own joy, you've been quoting texts that show we are forgiven. The poor man, of course, had the notion of purgatory, which I had to try to dispel. But the real fact of the matter is that true and genuine believers are cleared from every spot. Who shall lay anything to the charge of God's elect? God is the justifier, where's the condemner? Look round for it. Anybody can say a word against this? I need no other argument. I need no other plea. It is enough that Jesus died and that he died for me. When Paul was on the ship in Acts twenty seven and it looked as though they all might go to the bottom of the Mediterranean, then they found that they were near land, and they cast out all anchor to keep the ship steady. Any of you younger folk get in doubt as to your eternal security and wonder about your sa- uh, salvation, cast out four anchors. Here they are. It is Christ Jesus that died. Yea, also who is risen again. Yea, who is even at the right hand of God, who also makes intercession for us. There they are in Romans eight, The four anchors that'll keep the soul steady. We have an anchor that, uh, keeps the soul steadfast and firm while the billows roar. When a man got into trouble in Old Testament times, he flew to the altar and caught hold of the four horns of the altar. Here are the four horns of the altar. God has blotted out our sins. He's cast them behind his back. He put them as far as the east is from the west, and he's given us in black and white this, I'll remember them no more. You can hold him to his word. The blood of Jesus Christ, God's son, cleanses us from all sin, and though your sin be as scarlet, they shall be as white as wool, and though they are red like crimson, they shall be as snow if you're willing and obedient. So what about the law that they just said? You know what Israel did? Three times they said, all that the Lord our God has said we will do. That's why it's called a bond or a handwriting. It's much as though a man had gone to a solicitor and made some bargain with another party and said, now draw us a legal document. And um, his solicitor draws it up, and he usually says something like this, well, I've drawn it up, and you can read it if you like, but, uh, you needn't bother. Uh, I think it's in the terms in which you want. And sign it here on the dotted line, signed, healed, and delivered this day of so and so, and the man signs it and is witness. The solicitor has it stamped and registered, and the thing becomes operative. And then in due course, the man says, I wish I'd never signed the written document. It's all, it's working all in his favor. You should have seen that before. It's working all against me. I must have been stupid to have signed it, and I can't now undo it. It's stamped and registered, binding on it. Wish I'd never seen the document. I'd like to scrap the thing, but I can't do it. Israel has signed a document. All that the Lord our God has said we will do. Three times they said that, as it were, killed, and delivered. If you keep those commandments, you'll get the blessing and life. If you don't, you'll get the cursing and death. What was that commandment? What was its character? Here we are told in this verse, verse fourteen, It was against our best interest, and it was contrary to our fall. But it was a bond, it was a handwriting, we'd signed it, we'd sealed it, and you couldn't scrap it. What were we to do? This is what happened. That wonderful person of chapter one came from heaven to earth and fulfilled all the obligations of the law. He magnified it and made it honor- honorable. And then he exacted in himself all the penalties of a broken law, which he hadn't broken, but we had broken. And he took that law out of the way, nailing it to his cross. And the one who was kept all the penalties as a requirement and was entitled to live was the one who paid all the penalties and actually died. And now you can slap the doctrine. Free from the law, oh happy condition. Jesus has fled, and there is the mission. Bruised by the fall and cursed by the law, Christ has redeemed us once for all. That's what he's done. He's taken the law out of the way, blocking out the handwriting of ordinances that was against our best interest, that was contrary to our fallen nature. He took it out of the way by fulfilling all its terms and then experiencing all its penalties, and he nailed it to his cross. That's the end of the law, and we're free from it. What a wonderful savior. But what about the devil who prompted him? Look at our verse 15. Having spoiled principalities and power, that's not marrying them, but robbing them of his power, having spoiled principalities and powers, he made a show of them openly, leaving them in triumph in it. The word is that he's used is, as it were, stripping himself off of principalities and power. The devil is called the one who has the power of death. That is the devil. He's called the prince of the power of the air. But listen, on the third day, there's an empty tomb, and the one who has the power of death can't keep the Lord Jesus in. And the one who is the prince of the power of the air on the fortieth day, he can't keep the Lord Jesus. And the Lord Jesus ascended to the right hand of God, and he has been exposed. He has spoiled principalities and powers, made a show of them openly. Look how weak he is. He can't keep Christ in the grave, and he can't keep Christ on the earth. The devils are defeated for. Hallelujah. What a Savior. He has quickened me, the sinner. He's forgiven all my sins. He has cancelled the law that registered my sin, and he's conquered the devil who prompted my. That's what he's done. Who is he? What is he? The third and the final question is, where is he? And we impinged on this last night, but we'll just deal with it very briefly. Chapter three, verse one. Since then you'll be risen with Christ. Seek those things which are above, where Christ is, comma, sitting on the right hand of God. Set your affection on things above, not on things on the earth, for you are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall you also appear with him in glory. Where is he? There he is, in heaven, above, sitting at the right hand of God. I think I told you last night that to hang on a cross was to have the lowest place of dishonor on earth. To sit at the right hand of God was to have the highest place of honor in heaven. And if that person of chapter one has done such beneficial things of chapter two, He deserves that our heart, our affection, our mind should be concentrated upon him, where he is now in chapter three. That's why Paul says Christ is everything in this chapter. That's why he says in another letter, for me to live is Christ. With if I, if I'm in prison, I shall speak of Christ. If I'm out of prison, I shall preach Christ. If I happen to be put to death, that's to depart and to be with Christ, which is far better. And for me to live is Christ, and to die is gain. Says Paul here, now set your mind, your affection, on things above, not on things on the earth. And with this remark, I'm going to draw our study to a close. What are these things on the earth? Look at verse five: Mortify therefore your members which are upon the earth. Fornication, uncleanness, inordinate affections, evil concupiscence. And you would say, well, surely you're not suggesting where does that last? No, I'm not making that suggestion, but look at the word that I've not yet come to, covetousness, which is idolatry. And covetousness is a desire to have more. And we've heard a great deal about this of late. Industrial discontent and unrest springs from covetousness. And covetousness is here described as idolatry. And idolatry in the Old Testament is giving one's mind and heart and affection to things that are made of gold and silver and iron and stone and wood. And that covers a lot. Manufactures of those various things in those dark heathen days and in heathen lands now, they are very grotesque things that they make with their hands and bow down and work. In Western lands, there are things of gold, silver, and iron, and stone, and wood, which are made by the hands of men, and it doesn't take, take our imagination to fill in the blanks as to what they are, which claim the heart and mind and time and thought, even of the people of God. And they claim a heart place in the heart that God ought to have. And instead of thinking of Christ and his interests up there, we are so liable to think of things on the earth, our interests down here. God put that right in his mercy. Shall we pray, and then some brother will have a couple of verses for us before we part. Our blessed God, we thank thee for the Lord Jesus Christ. We thank thee for his glorious supremacy. Thou hast taken measures that in all things he should have the preeminence. We thank thee for this. We thank thee for his wonderful work, the work of redemption that has had such extensive effect upon us. We thank thee for where he is, and his present glory, and the time yet to be so soon of his future manifestation. We ask of thee that thou wilt grant that these things may grip our hearts, as well as fill our minds, that we may not only have understanding of them, but that they may regulate our behavior. Father this, take care of us as we go to our homes later, and accept our thanks for such a Savior, for whom we sing thank you. Amen. We sing the first verse and the last verse of number 60. First verse and last verse of number 60, uh, talks to what you have heard, right? Um, love your nation, you demand, demand for Shalhā, my son, my son. uh, verses one, and four, ten.