Sunday April 24 2022 resurrection and bodily change

All right, good morning and welcome to the All Things Fulfilled broadcast. This is William Bell. It is good to be back with you today. Lesson may be a little bit short, not really sure, but we'll see how it goes. On last week, I had announced that I was going to talk about the change of clothing that we have in 1 Corinthians 15 and starting in verse 53, I believe. However, that meant that I would be skipping a particular verse that I think we need to at least say just a little bit about. And so I'm going to take a minute, a few minutes this morning and talk about that. So good morning, good morning, good morning to those of you who are joining us. Teresa, Eric, Beatrice, Carol, thank you very much, Carol, and Marilyn as well. So once again, we appreciate all of you being with us. We're going to talk about the instantaneous change that we have in 1 Corinthians 15 verses 51 and 52, because it says, in a moment, in the twinkling of an eye, at the last trumpet. And this is when the trumpet will sound and the dead will be raised incorruptible and we shall be changed. At least that's what the text says. And so that's what we're going to be focusing on this morning for the next few minutes. Now on last week, we discussed corruption and the inability of corruption to inherit the kingdom or to inherit corruption. Good morning, Brother Timothy, it's good to see you as well. And we demonstrated that this meant that the old covenant administration of death was passing and therefore could not inherit in corruption. It could not inherit the new covenant world. We showed where this new covenant world is the world of Christ, the new eon. We also gave you some examples from where even in Gnostic teaching, I believe that was from Egypt for the most part, that they viewed several people as eons that they considered to be everlasting people or their gods or whatever that situation was. But the point was from that ancient literature, you could see where they were using the term eon to even refer to a person. Now that's not to deny that it refers to an epoch of time, whether it be time that is temporal, that can come to an end like the consummation or the end of an age, or a time that does not end like the age to come, which has no end. But nevertheless, that term could also refer to a person. And I pointed that out. I also gave a definition from a Greek lexicon that showed in its fourth definition of fourth rendering that it referred to a person. And from that, it was interesting to see that in that Egyptian Gnostic literature, that they refer to the logos as that eon. And yet we have Christ being the logos in the New Testament in 1 John, I mean, in John chapter 1, and again, being represented as the eon. So when you talk about the age to come in Scripture, you should understand that that is also a reference to Christ. There are many designations of Christ, and that he is also the resurrection. Now, that's why the Bible speaks, for example, in Luke chapter 20, concerning the sons of this age. And in Luke 20, when you think about that, if you thought of the age as a person, because I mean, you have to have someone to procreate, if you please, whether you're talking physically or spiritually. So if you have sons of this age, in some means or some manner, that means the age would have to be the person that produced the sons. And that's the simplicity of it. So in Luke chapter 20, and verse 34, look at how Jesus used the term, it says, Jesus answered and said to them, the sons of this age, that means the ages, sons, very, very simple, are given in marriage, but those who are counted worthy to attain that age, well, that's sort of an elliptical statement. Well, not sort of, it is an elliptical statement. So it means the sons of that age to come. And therefore, the age produces the sons. And thus, it says they neither, and the resurrection of the dead, they neither married nor given in marriage, etc. And they are the sons of the resurrection. So now when you think about Christ saying, I am the resurrection, John 11, verses 25 and 26, and then we understand that we are sons of Christ, then we can understand the concept of sons of the resurrection. And then once you make the connection that an age can be a person, and Christ is that everlasting person, then sons of the age, it just is simple logic, and shouldn't be difficult for a person to understand. And thus, believers in Christ are the sons of Christ, the sons of the eon, and the sons of the age to come, which is the present kingdom age. Now, another point that we hope that you understood from what we were saying about the age versus the age to come, is that man is determined by his world. Now, you're probably wondering why am I going through this, but it's all leading up to what we're going to say in verse 52, because if we're dealing with the concept of resurrection, we're dealing with the transition from one eon to the other eon, and you'll see that as we move forward. And so, man is determined by his world. Now, we live on the earth, to just kind of make this very, very simple. We live on the earth, and we breathe in oxygen, and we breathe out carbon dioxide, etc. That allows us to live in this environment in which we live. And of course, all the other things that are here, the table of elements and everything that makes life possible in this realm. However, if we were to go to another planet, we could not survive, because that planet will have to determine what kind of existence would be on that planet. Now, you can say that's still in this universe. Well, let's just change to a whole other universe, and then how would you survive? But you get the point, hopefully, in seeing what I'm saying. Man is determined by his world, and you can break it down even to talking about cities. If you live in one city, you live according to the laws and the regulations and statutes of that city. If you move to another city, then some things may change. So, you're always determined by the environment in which you live. So, that is true when we start talking about a soteriological environment, an environment that deals with the covenants. So, when you live under one covenant, you perform or do certain things, and when you live under a different covenant, you perform and do other things, all right? And you get different results in both of those, and this is what the Bible says. So, when living under the ministration of death, meaning under the old covenant, which was called the ministration of death, they could only produce sons in the image of that world in which they lived. Here's how Paul says it in Romans 7 and verse 5, for when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit unto death. All right, that's the best you could get out of it. That's the most that you could get out of living under the law, living in that ministration of death, under that old eon. Let me read it again. For when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit to death. So, look at what the end result was. It was the bearing of fruit to death. Now, that was all that they could accomplish in that world through the law. Now, why was that the case? In Romans chapter eight and verse three, we have the answer. It says, for what the law could not do, in that it was weak through the flesh. God did by sending his own son in the likeness of sinful flesh, and on account of sin, he condemned sin in the flesh. So, the law was weak, not because there was some fault with the law. It was weak because there was some fault with us, that is with mankind, with those who had been placed under the law, who could not keep it perfectly. And if they couldn't keep it perfectly, they were condemned by the law. They fell under the condemnation of the law, and that was the world in which they lived. Now, on the other hand, when you're in Christ, you're not under the law. You're no longer under the law, and you're no longer in the realm of the flesh. In Romans chapter eight and verse eight, the scripture says, but you are not in the flesh. Now, how is he talking to these people? They have flesh and blood, right? Flesh and bone, however you want to view that. They've got it. They are just like we are today, living, breathing, et cetera. Got all their vital signs. You can pinch them and they will hurt. But the Bible says, you are not in the flesh. You see, the flesh was a mode of existence. It was a mode of human possibility. What could be accomplished by your own strength? That's why the scripture says, concerning those under the law, the man who does them shall live in them. In other words, through his own power, through his own strength, through his own ability, he could keep them. And if he could, then he could earn his salvation. He would have merited it. There would have been no way it could have been refused to him. Nevertheless, the Bible says, but you are not in the flesh. Why? They have entered an entirely new realm. If indeed the spirit of God dwells in you. Now, if anyone does not have the spirit of God, he is not his. He does not belong to God. So you can see we're dealing with two different spheres here. We're dealing with two different realms as far as man's salvation is concerned. Now, you contrast their new world, the world of the spirit, which is the world of Christ. And we see in when we go back to Romans chapter seven in verse six, he says, but now we have been delivered from the law, having died to what we were held by so that we should serve in the newness of the spirit and not in the oldness of the letter. So do you see how he calls the law, the letter? Well, what that does is just takes you right back to second Corinthians three, where he ties this all into a covenantal perspective and speaks about the ministration of death. But he also characterized that as being according to the letters. Let me read just a verse or two in second Corinthians chapter three. So you can see what I'm saying. And I know some of you are familiar with it, but there are also others who may not be all right in verse five. He says, not that we are sufficient of ourselves to think anything as being from ourselves, but our sufficiency is from God who also made us sufficient as ministers. Now watch this as ministers of the new covenant. So this is covenantal language as ministers of the new covenant, but watch not of the letter. Well, what does the letter refer to? That's the old covenant, but of the spirit. Now you see a change between the letter and the spirit. So the new covenant represents the spirit, the spirit, the new covenant, the letter represents the old covenant. And he says for the letter kills. And I just explained how that happened from Romans chapter seven, verse five, et cetera. But he says the letter kills, but the spirit gives life. So you have two different results under the two different covenants. That means that man is determined by his world. You live under the old covenant world. You bear fruit to death. You live on the new covenant world. You bear fruit to life and righteousness. And that is the contrast between the two eons, the eon of Adam slash Moses versus the eon of Christ. And therefore you can see the difference just like in Romans six and verse 20. And you see the response he says for when you were slaves of sin and to be slaves of sin means to be under that eon of sin and death under the ministration of sin and death, you were free in regard to righteousness. They didn't have any righteousness. What fruit did you have in those things of which you are now ashamed for the end of those things is death. Just a repetition of the same point that we've made. But now having been set free from sin and having become slaves of God, you have your fruit to holiness and the end everlasting life. So you see what the end result is when you come under the realm of the spirit under the new covenant, therefore in Christ. And that is a transition from death to life, from administration of death to administration of life, because man is determined by the world in which he lived. You live under the old eon. That's what you got was death. You live under the new eon in Christ that is life. And so that's made possible because the scripture says for the law of the spirit of life in Christ Jesus has made me free from the law of sin and death, Romans eight and verse two. And I've already read what the law could not do because it was weak through the flesh now. So those are your two eons. And those two worlds define the terms corruption and incorruption. We've got to get away from this idea that we're talking about bodily substance. When we speak of corruption and incorruption in the Bible, especially as it relates to eschatology, we are talking about two covenantal modes of existence. We're not talking about what your bodily substance is composed of. And that's where people are going wrong on the subject of eschatology when they deal with it. So the eon of sin and death under Adam and Moses is what is meant by corruption. And when we look in, for example, second Peter chapter one and the verses four, it says, by which we have been given. And you have to read all these passages initially from a first century context to understand to whom they were initially written by which we have been given or has been given to us great and precious promises that through these now watch this. You may be partakers of the divine nature through these promises that were given to them. You might be partakers of the divine nature, having escaped the corruption that is in the world through lust. Now that Peter right to people who had escaped their own physical bodies, no, but he had written to people who had been born again, first Peter one 22 and 23 of incorruptible seed and therefore had escaped that world that was fading away, that world of corruption. And again, that's what we've been laying the foundation for throughout. And that's why we have the text in first John two, excuse me, this is a clock going on. That's why we have the context of first John two, 15 through 17. When the Bible says love, not the world, nor the things in the world love, not that cause, but that's the old covenant cosmos. He's not telling you do not love this beautiful world that God has made in terms of heaven and earth that we live in and all the provisions that he's made for us to live. There's nothing wrong with it that we can't love it. The Bible says when God created it, it was very good. So why would it become evil? It's not. But when we talk about administration that prevented one from having full access to God from that perspective, because of our failures, then it was not in our best interest to remain. And I keep saying our, but again, you've got to put this in first century context, because they were the ones under the law. But we still have people today who believe they're under the law who want to, they're these Neo Pharisees, if you please. And so the message would be applicable to them from that perspective. But it was not in their best interest to remain under it any more than it's in anyone's best interest today to try to live by it, because it could not deliver then it cannot deliver now. And so from that perspective, we need to understand that. And so those were the two worlds. But when he says, love not the world, neither the things that are in the world, those things that were in the world had to do with the temple, the sacrifices, the Levitical priesthood, all of those things that made up that world where they were trying through those sacrifices and through those ordinances to be acceptable before God. And they could not, because the blood of bulls and goats could never take away sin. So they were never going to attain that which they sought by doing it through that old covenant eon, which was called corruption. And so all that was in the world, the lust of the flesh, the lust of the eye and the pride of life. But look at what he said again in second Peter one, they have become partakers of the divine nature, having escaped the corruption that was in the world through lust. All right. And so lust they're being used to talk about their lusting after those evil things or lusting after those things in the law, just like Israel was lusting after the things of Egypt, the old world of Egypt. They were still trying to live as Egyptians, even though they had been delivered from it. And so that world was passing away and the lust of it, but he who does the will of God abides forever now. So having laid that background, hopefully in a way that you can follow that this is what Paul is dealing with in first Corinthians 15 and not talking about bodily substance, because he's dealing with the overall thesis of the text that Christ died for our sins. He didn't die for our skin. As Holger Neubauer says, he died for our sins. So that brings us to the next verse, which is behold, I show you a mystery. We shall not all sleep, but we shall all be changed in a moment in the twinkling of an eye. Now, when we look at that, again, the mystery was primarily spoken to the first century saints. So when you see the word you there, you got to understand that's the ones who are directly intended. And so when he says, we shall not all sleep, this very same thing. Now, these statements are identical to the ones that Jesus made in Matthew 16, 27 and 28, when he says, for the son of man is about to come in the glory of his father with this holy angels, and then he will reward each according to his works. Assuredly, I say to you, there are some standing here, meaning in his very presence, who would not die till they see the son of man coming in his kingdom. So Jesus promised that his coming in judgment to reward each man according to his work would occur before some then living die. Now, Paul doesn't teach anything different than what the Lord taught. So when he says, we shall not all sleep, we shall all be changed. He's dealing with the same generation with the same group of people saying the exact same thing that the Lord said in Matthew 16 and verse 28. And Paul says it again in first, or had said it earlier in first when he says, we who are alive and remain. Now, how many of you, those of you who are futurists, particularly are the ones I'm addressing the question to, how many of you were alive in the fifties when Paul wrote that? So he wasn't speaking to you. He says, we who are, are his that referred to a situation that was on the ground at that particular time, we who are alive and remain until the coming of the Lord. And some of them would remain until the coming of the Lord. That's the simplicity of the statement. So that's what we're dealing with. We're dealing with the statement that is focused on the eminence of that time and events that were slated for that particular time. Now he says, we shall all be changed. The word change is from Ologosamatha from the root word Elaso. And according to Thayer, that means one thing must cease and another will take its place. This is used in Acts chapter six and verse 14, where when Stephen had been teaching and they accused him of blaspheming, which he was not. He was simply telling them the truth, telling them what the law said. But they said, we have heard him say that this Jesus of Nazareth will come and destroy this place, meaning the temple and change the customs delivered by Moses, delivered to us by Moses. Well, that's in fact what happened. The temple was destroyed and those customs were changed, but that's the word. One thing ceased and another took its place. There's a new tabernacle. There's a new temple. And then again, it's used in Hebrews chapter one, where it says, and you Lord, in the beginning, late, the foundation of the earth and the heavens are the work of your hands. They will perish, but you will remain. They will all grow old, like a garment, like a cloak. You will fold them up and they will be changed. That is referring to the old covenant system. It's a quote from Psalm 102, 25 and 26. It's referring to that eon of corruption, just like we saw in first John 2 15. And we looked at in Romans seven, as well as in first Corinthians, this corruption, neither does corruption inherit incorruption. So same idea, but he says it will be changed. It would cease and another would take its place. And thus the change that we're talking about in first Corinthians 15 is a change that was already underway. It's not one that's yet future to us today. It's not one that was holy future. Even at the time, it was already in the process of change. We've covered this before from second Corinthians chapter three and the verses 18. The text says, but we all, there's the, we again, we all, just like Paul said in first Corinthians 15, we shall all be changed. Now, yes, it's future in first Corinthians 15, but here, when we're looking at the same transition from the ministration of death to the ministration of life or righteousness, the new covenant and the new eon, it was a change that was in process in progress, but we all with unveiled face, beholding as in a mirror, the glory of the Lord are being transformed. That's present passive. That's action that was already ongoing. So they were already undergoing the change are being transformed into the same image from glory to glory, just as by the spirit of the Lord. So we're not talking about a change that all happened at some particular point in the future. This was a change that had already had its beginning. And we covered that in several passages. And I hope that you remember some of the lessons. So I think Mark Glenn a week or two ago brought up this passage from Romans chapter 12, where he says, I beseech you therefore brethren, by the mercies of God, that you present your bodies, a living sacrifice, holy and acceptable to God, which is your reasonable or spiritual service and do not be conformed to this age. So there it is again, do not be conformed to this age, but be transformed. The word transformed, there's the same word used in second Corinthians three and verse 18, which was already underway. So they were to be transformed by the renewing of their minds in order to prove what it was, what was good, acceptable and perfect as the will of God. And again, in Romans eight 29, Paul talked about being conformed to the image of God's son. Now, what specifically then does he mean by the time change? We get so caught up in the language of time change that we do not consider what causes it. And here's what I mean by that. And we're not denying that the text says in a moment and in the twinkling of an eye, it clearly says that we don't have to deny it at all, but that's only two parts of a three-part statement. You see the text says in a moment, in the twinkling of an eye. So yes, it's in a moment. Yes, it's in the twinkling of an eye, but note also that it says at the last trumpet. So you cannot separate in a moment and in the twinkling of an eye from the last trumpet, because that is when the in a moment and the twinkling of an eye occurs when at the last trumpet. So that means we need to figure out what's being talked about with this last trumpet. And then that will establish what we should understand about in a moment. And people just throw the terms around. Well, the Bible says the resurrection is going to occur in a moment in the twinkling of an eye. And they assume that that must be sometime in the future. Well, it is not. When we define the term in a moment, just means an uncut indivisible part of a moment. The twinkling of an eye is like a batting of an eye, if you please. But here is the real impact of the statement at the last trumpet. That's where we should be focused on. Because in a moment in the twinkling of an eye is at the last trumpet. So when is the last trumpet is really what we should be trying to understand. Well, that just takes us back to the Feast of Trumpets. We've talked about it several times in our discussion of 1 Corinthians 15. We talk about it a lot in the subject of eschatology. It's the Feast of Trumpets. The Feast of Trumpets had several names, one of which was the time of Jacob's trouble, or the day of the Lord from Jeremiah chapter 30, verses six and seven. It's called the day of the awakening blast because it's associated with resurrection. And when you read about Daniel 12, many of those who sleep in the dust of the earth shall awake. Right here in 1 Corinthians 15, 34, awake you who sleep. And again, in other passages, it's Yom Hadin, the day of judgment, which is connected with the opening of the books and the opening of the gates. And when you talk about the opening of the books, you're looking at Daniel chapter seven, verses nine and following. When at the great white throne, you have the courts seated, et cetera. And therefore the time of judgment when thousands upon thousands are before him. And that's Revelation 20 as well. Again, the great white throne judgment. So that's what we're dealing with. And who will deny that those are resurrection passages, those are passages that relate to the time of the end. But another concept of this is the Yom Hakesa, which is the hidden day. That's where we get the concept, no man knows the day or the hour. This was a Jewish idiom or Hebraic idiom, I should say more correctly. It was an idiom that referred to the feast of trumpets. It was called the unknown day. And Yom Teruah, which was the sounding of the shofar, the sounding of the trumpets, but that's what it is connected to. But interestingly, another couple of points that we discussed in relation to this message on first Corinthians 15 or these series of lessons was the wedding of the Messiah, the Ha-Kadushin, and then the Ha-Melech, which was the coronation of the Messiah, where Christ is king of kings and Lord of lords. All of those concepts are in this one idea of the feast of trumpets. And you cannot separate the marriage of Christ from the time of the resurrection, just impossible to do. But remember, in those lessons, we pointed out that the marriage follows the fall of the city, Matthew 22, Matthew 24 and 25, Ephesians five and six, Revelation chapter 19, and also Revelation chapter 21, always follow the fall of the city, mystery Babylon, the old heaven and earth. And that took place in 70 AD. So hopefully you can see that connection. In Numbers 10 and verse 10, to show you the correlation or the connection between the sounding of the trumpet and the feast days, it says also in the day of your gladness in your appointed feasts and at the beginning of your months, you shall blow the trumpets over your burnt offerings and over your sacrifices of your peace offerings. And they shall be a memorial of you or for you before your God. I am the Lord, your God. Numbers 10 and verse 10. Then again in Numbers 29 and verse one, and in the seventh month on the first day of the month, you shall have a holy convocation. You shall do no customary work for you. It is a day of blowing the trumpets. And then in Leviticus chapter 23 and verse 23, directly related to the feast of trumpets, speak to the children of Israel saying in the seventh month, on the first day of the month, you shall have a Sabbath rest, a memorial of blowing trumpets, a holy convocation. You shall do no customary work on it and you shall offer an offering made by fire to the Lord. Well, uh, when you see that, that day in Israel's festival calendar was the only day that started on a new moon, which meant they never knew the day or the hour that that new moon would begin. And thus they had to have watchers, uh, under the direction of the priest who would go out and look for that. And at the first sighting of the crescent of that new moon, they would relay that information back. The priest would confirm it. And then they would give them the, uh, uh, the, uh, command to sound the trumpets. And that's where the idea of not knowing the day and the hour is from. Well, that not knowing the day and the hour is connected with the time of resurrection, because that is the time of the day of the Lord. That is the time of the coming of the Lord. And that's, uh, precisely, uh, what's going on with that. And we need to understand that connection. Uh, it was very well understood by, um, those who were in the audience of Christ. But when we get removed to this Western culture and we take things so literally, and we fail to understand these Hebraic idioms, then we lose sight of that. And we think we're talking about some day, but see that day was never outside of the time of the fall of the temple. And that's exactly where it's included in Matthew chapter 24, uh, 31, and also verse 34, which I'll mention here in a moment, but I wanted to go back to the Psalm and in Psalm 47 and talking about this trumpet, I want you to see all of these things that are connected with it. Uh, it says, Oh, clap your hands, all you peoples shout to God with the voice of triumph. Well, the Lord most high is awesome. He is a great King over all the earth. He will subdue peoples under us. Now look at the, look at the context of that. He is a great King over all the earth. You should be thinking Zechariah and that day, the Lord's name shall be one. And he shall be King over all the earth. If you please, he will subdue peoples under him. That's all things being subdued and put in subjection under him and the nations where under our feet, he will choose our inheritance for us. The excellence of Jacob, whom he loves. God has gone up with a shout the Lord with the sound of a trumpet. There's the association of shout and trumpet with the time of the inheritance and the subduing of all things under his feet. Seeing praises to our God, there's the rejoicing that comes as a result. Seeing praises, seeing praises to our King, seeing praises for God is King of all the earth. Seeing praises with understanding God reigns over the nations. He's King of Kings and Lord of Lords. God sits on his Holy throne. The princes of the people have gathered together. The people of the God of Abraham, et cetera. So this just shows you what that a trumpet is associated with from that perspective. Now, when you turn to, and that's why you see it, for example, in first Thessalonians 4, 16, when he talks about the trumpet shall sound with a great shout, or the Lord shall descend with a great shout of a trumpet. Now in Matthew 24 and the verses 31, it says, and he will send his angels with the sound of the trumpet and they will gather together his elect from the four winds from one end of the heaven to the other. Now there's that trumpet. There's that day and hour that no man knows. You see that verse in Matthew 24, 31 is equal to Matthew 24, 36, because it was the sounding of the trumpet that no man knew the day and the hour of judgment. And so when he uses that in Matthew 24, 31, to talk about the gathering of the elect from the four winds, this is all taking place in the day of the Lord. But that verse is before verse 34, which means that it comes to pass in that generation. Assuredly, I say to you, this generation will by no means pass away till all these things take place. So there's your sounding of the trumpet, the day that no man knows the day and the hour within that generation. Teresa, I am definitely going to write a book. I'm actually, the notes that I'm preparing here are going to be in a book. So that's what that text is all about. So when you read it in verse 36, now look, if people want to divide Matthew 24, they want to say, okay, verse 34 talks about everything relating to 70 AD. And then after 34, everything is still in the future. No, Jesus spoke about some of the same things before and after he talked about the sun, moon and stars falling. That was the destruction of the earth. If you please, the old covenant system quote from Joel chapter two, but he spoke about it afterwards using just a few words, heaven and earth shall pass away, but my word shall never pass away. So he used it both before in verse 29 and after in verse 35. And he used the trumpet in verse 31 before verse 34 to place it in that generation. And he used it again in verse 36. So just because it falls after verse 36, and there's a lot more we can say on that, but we don't have time. We're out of time. We're not going to do it this way, but it shows that they're the same thing. So that day and hour is the same one. Now, let me give you this text in second Thessalonians two, the gathering was at the time of the Parisia. He says now brethren concerning the coming of our Lord Jesus Christ and our gathering together to him, they were already gathering in the first century. That's Hebrews 10 and verse 25 as well, not forsaking the gathering of ourselves together as is the manner of some, but exhorting one another. And so much the more, as you see the day of the Lord, that's what that day is approaching. That's why he spoke about judgment later on in the context in saying, the Lord will judge his people. Vengeance is mine. I will repay, says the Lord. And the Lord will judge his people when for soon and very soon he who is coming will come and will not delay. So it was an imminent coming. And what that's telling us then is when we look in first Corinthians 15 and the text says in a moment at the twinkling of an eye, we've got to understand it in the context of at the last Trump, which was in that generation. And thus we can't take the in a moment and in the twinkling of an eye beyond the time of the sounding of the last trumpet, which was the time of the resurrection. But that was in the first century at the conclusion or consummation of the old eon. So everything in first Corinthians 15 falls perfectly in the place. Well, that's it for this morning. I hope you got that. So next week we will talk about the covenantal clothing of putting on corruption, et cetera, and give you a little bit more, hopefully clarity on that particular concepts or those particular concepts in first Corinthians 15. With that, have a very pleasant morning. Remember to share the video with your friends, family, and others who could possibly benefit from it. And I will see you all next week. God bless you all.