Psalm 83: I Was Wrong

0:02 Looking at our world from a theological perspective. This is the Theology Central podcast making Theology Central. Good afternoon everyone. It is Tuesday, July the ninth, twenty twenty four. It is currently two thirty five pm Central Time, and I am coming to you live from the Theology Central studio located right here in Abilene, Texas. Now, if I take all of my schooling that I have accomplished in the realm of theology and the realm of the Bible, if I take all of that, my associate degrees and religious education and biblical studies, and I don't know if I have one. I'd have to look at all my diplomas and all my degrees, Bachelors in theology, Biblical studies.

0:55 I think, maybe also a bachelor's and religious education, Masters and theology Biblical study, maybe one in religious education as well. If I take all of my degrees and diplomas and everything, all my schooling, all of my education in those areas, those specific areas of biblical studies, religious education, and theological studies, if I take all of them combine, do you know what the number one lesson I have learned from all of that? What do you think the number one lesson you take all my diplomas, all my degrees. It doesn't matter if it was a Bible college, a Bible institute, or a seminary, doesn't matter. Doesn't matter if it was a big school, small school, if it was kind of a church type school for like a Bible institute, it doesn't matter. The number one lesson I have gained from all of that education, That number one lesson would be what do you think? Come on, what do you think? It would be all of my diplomas, all of my degrees. The number one lesson I can take from all of them, The number one lesson I can take from all of them is this. You have to be willing to acknowledge and admit to yourself and to others that you were wrong. You have to be able to admit it. You have to be able to acknowledge it. You have to be able to recognize it. You have to be able to see it. You have to be able to go. It doesn't matter how many degrees that have.

2:24 It doesn't matter how many times I've studied this text, doesn't matter how many times I've written papers on this side. I have to be able to acknowledge and admit that I am wrong. I put it this way. If you can't, if you don't reach that point, there's no point in pursuing more education. There's no point. Education is the process of you realizing how wrong you are. That's what education is. Education is the process of learning how much you don't know. Education is the process of realizing how wrong you have been. Education is the process of realizing how ignorant you really are. That's what education is all about. It's not to build your ego. It's not to make you feel more important. It's really to break you down and to demonstrate you thought you knew something, See how much you don't know.

3:13 You thought you had the right answer, See how wrong you really were. That's really the goal. And I think it's even more important in theological education. I think in theological education it's an absolute essential that you are constantly confronted with the fact that you have been wrong, you did not know the answer. A lot of times many It really happens a lot in seminary and Bible college. The people come out arrogant, full of themselves, conceded, thinking that they know everything, and they speak down to everyone else. And it drives me crazy. That's something went wrong in your educational process. You should walk out going, WHOA, you know what? I don't know very much.

3:59 In fact, there's a lot I need to know. And that's just spent four years, eight years, depending on how many degrees and diplomas you were pursuing. You want to come out of it going you know what, you know what I learned, how much I don't know? So I'm going to walk in humility, not in arrogance. That's how it should work. And if you think about it, that really parallels and it really is a good picture of the Christian life. Hey, whether you like to admit it or not, every time you open your Bible, you know what, you're confronted with how wrong you are, how sinful. You are confronted with your sin. You're confronted with your failure. You're confronted with how wrong you are. Now, I know we have a tendency to go to the Bible thinking, wow, it's amazing God always agrees with me. But it's not the case. You should be constantly confronted with hmm, you know I used to think this, Maybe I was wrong. If you can't approach the Bible and a teachable spirit with humility being able to acknowledge that you are wrong. That's why I constantly say you're past understanding is of no present value. Whenever you open the Bible today, whatever you thought yesterday, you've got to be willing to change and admit that maybe you were wrong. It's never fun. But if you don't like admitting you were wrong, Christianity is not for you.

5:18 Because every day open the Bible, I realize I'm a sinner. Oh, I'm a sinner. I'm a sinner. Oh. I may be able to clean up the outside, really really really really good. Right. I may be able to clean out the outside so that no one can make any accusation, no one can accuse me of anything. But does that really make me better? No? Because inside I'm nothing but filthy, rotten flesh and bone, And spiritually speaking, I'm I'm I'm full of decay and corruption inside. Oh I may clean up the outside, but inside I'm still a mess. So on one hand, from a human perspective, yes, I cleaned up the outside. Everyone is happy, no accusations, no one hurt. Great.

6:04 Inside I'm like I'm a piece of total trash. I'm a dumpster fire. So but I've got to be willing to admit that. Well. I say all of that one because I want you to gain a practical lesson from what you are about to hear. Because ladies and gentlemen, I have turned on the microphone this afternoon to tell everyone I know this is going to come as a shock. I was wrong about Psalm eighty three. I got it completely wrong, and I'm very frustrated with myself. Look, sometimes I am wrong because of the way I teach. I like it to be very organic and like we're working through it together almost in real time. So that's that's absolutely that's a guarantee that I'm gonna make mistakes when I'm working through it in real time with you live on the air, or maybe sometimes I'm working through it in real time with the people at you know, at at a church or at the church and Victory and Tuschool and ovalo. I that's going to happen. I'm gonna misspeak, I'm gonna say, because I'm doing it in real time. I like doing it in real time because it allows everyone to be a part of the process. But it does make it sometimes a little there's a chance I'm going to be wrong, but that's okay because we're working through it in real time. Sometimes I can be wrong, but it's kind of much more. It's not that I'm really wrong. It's more of a

7:35 I hate to say, a ploy. It's kind of a part of the process. Sometimes I like to throw out an idea knowing I don't necessarily agree with the idea because I'm doing it to say, hey, what about this, Like throwing it out as a hypothesis even though I know I'm going to be going in a different direction to get everyone else to work on it and see if we can come to a different conclusion. Sometimes it's much more like, hey, I could this be the right way? When I know it's not the right way. In this particular case, I'm very frustrated because I thought I was right, Like this is one that I had researched, I had notes copied down. In fact, I read directly from other sources.

8:18 And I think now that I can say that I was wrong. And I think what happened is I found a source that confirmed what I was thinking, and instead of questioning the source or doing extra work, it fit my narrative that I went along with it. But lo and behold, I now have to admit that I was wrong. So are you ready? Okay, all of you remember in some eighty three how this all started. Right where we're doing the sermons two point oh app sermon challenge. All of us are supposed to be listening to random sermons every single day, right this week, you're be listening to random live webcast. Okay, well you're listening to one now, so I guess you're you're accomplishing that. Okay, all right, so we're supposed to be listening to others than me, but okay, you get the idea. So I doubt on that particular week, we weren't doing live webcast. We were just doing random sermons. So I downloaded a bunch of sermons on my iPad because I was going to be doing a lot of driving around, and I had one that said the Coming Middle East War, and I'm like, ooh, this could be good. Fits perfectly with my series on eschatology. The only problem is when I had play, I saw the entire title p eighty three the Coming Middle East War, and then I was completely con perplexed, confused, confounded, because I was like, what is Psalm eighty three is? Not, well, this has nothing to do with the coming Middle East war? Where where is this coming from? So I started listening to that series and we reviewed messages from that series, and as

9:52 we've reviewed messages from that series, I'm just going to be honest. At times, I've grown very frustrated with the series. I have grown very irritated with this series. I felt that there's things been said in the series that are just absolutely factually not true, just absolutely and error. In fact, I've looked up some of those things in real time to fact check, and I'm like, this is just not accurate. Where is this coming from? Right? So I've been very frustrated. Then we listen to a message where it connected saw many three to second Chronicles twenty saying that Jehosaphat called in Asaf. Well that's impossible, Asaff was dead. So once again, just completely factually wrong. So I get frustrated, and I got really frustrated. But even though I've been frustrated, one of the things I try to do is, no matter how much I may disagree with a minister or a ministry, I always try my best to get as much out of their teaching as I can, And no matter how much I disagree, always be willing, just like that, to change my mind, to admit that I was wrong, to admit that my understanding hasn't been in crect just like that, because it doesn't matter they I may disagree with them nine hundred percent doesn't mean that I'm always right. I've always got to be willing to change my mind. Well that that original series is now up to like part twenty six, twenty seven, twenty eight, and maybe up to part twenty eight. Now let me look here. It's just they keep adding and adding and adding. I think

11:26 I'm gonna click here. I'm gonna click if I can get it to work. It is currently at twenty eight parts, twenty eight parts. Now the series at times is maddening because I don't even know what they're talking about. It doesn't have anything to do with saw eighty three. Well, early this morning, I don't know, four am, five am. My neighbor across the street. I don't know what they're working on. There's some project putting up a fence. I don't know. There was sawing and hammering and drills and and then they started mowing the yard. It was it was like by five thirty am. I was like, okay, I can't. I can't slit, and I don't care. I'm not one of those to complain.

12:07 I want my neighbors to make as much noise as they possibly can, twenty four hours a day. I'm that's the way I am as a neighbor. Hey, have a party, blair your music, break things, shoot things, be as loud as you want, because then you can never complain about how loud I am. Right, okay, So it's a good thing. So I don't care that they were loud, but it woke me up, and so I'm like, okay, Well now that I'm wait, I gotta make good use of this time, right, I gotta make good use of this time? So what did I do? I grabbed my iPad and I looked for a live webcast. Obviously there were none, and so I looked at my feed on the sermon's two point oh app and I'm like, what some eighty three part twenty eight. You gotta be kidding me. I'm like, okay, so do I listen to that one? Well? I'm like, well, I'm a couple behind. Let me go to part twenty five.

13:01 So I went to part twenty five. And then he mentioned something and immediately I thought, no, no, no, no, you're wrong. But see, now here's the thing. I got no problem saying you're wrong. But what I've always tried to do. And I'm not saying I always do this right, but I've always tried you're wrong, But I'm going to go now do a couple of hours of research to either prove that you are indeed wrong or to possibly correct myself. Because what is the number one lesson I've learned from all the Bible colleges, all the seminaries, all the degrees I have religious education, theological studies, biblical studies, everything that I've done, The one lesson is that you've got to be willing to admit that you're wrong. You've got to so I always have to check myself. So I was convinced that I was in the right, so I was going to go research to prove Wait, this person is wrong, right, I'm just gonna There was almost a little bit of arrogance to it. I see, I didn't quite learn my lesson from all of that schooling. I should have went, oh, no, I could be wrong, let me go check, but I kind of went to check to go. I'm gonna show that this guy has made another absolute horrible mistake, and I come to find out that I'm the one who made the mistake. Are you ready to hear this?

14:24 We're gonna review. We're gonna start from the beginning, and we're gonna review this and see if you can find my mistake. Do you think you can find it? Do you think you can? Whoever can identify my mistake? First, you win absolutely nothing. And if you tell me that I was wrong, then I will never speak to you again. Okay, maybe maybe that's maybe that's not quite I'm not quite showing the humility now. But let's see if you can find out where I was wrong? Are you ready? Here we go. Thy word is a lamp onto my feet and a light onto my path. This is Gary Neron, welcoming you to the Lamp and Light Broadcast, coming to you from the studios of Central Baptist Church in beautiful o' Calla, Florida. Lamp and Light is a ministry taking a Book of the Bible, verse by verse, teaching as it is to men as they are, without compromise or apology, speaking the truth and love. And our purpose is to give the lamp and light to all. Yesterday in our study of Psalm eighty three, we were talking about some of the weapons that the enemies of Israel have. Let's continue with that discussion today. Now here is our teacher and pastor, doctor Andy Bloom again. I just have to keep saying this. I'm always impressed with their intros. Their intros are so good.

15:54 I love it. I love everything about their intro is perfect. They got I wish I had that such. I wish my intro was that good. Okay, I don't know if I would go with the same kind of vibe, but I like there it because I don't know if that vibe would fit me. That vibe really wouldn't fit me, but it fits what they're trying to do. Very well done. Love it, Love the production, love it all. But wait, they're gonna be talking about the weapons that the enemies of Israel has. Okay, wait, wait, what is happening here with Saw eighty three? Okay? See, this is where some of my frustration with this series has gotten because so many times I'm like, I just don't understand what this has to do with Saw eighty three, and I have been because of this series, though I have worked so hard to try to give people something that I think can be applicable to what's going on in Saw eighty three. That's what we've been doing hour after hour. So I this series has definitely driven me to try to do something worthwhile with sau Mady three. But whenever I go back to how they're handling, I'm just sometimes baffled. So okay, so when you see the enemies that are we going to look about their spiritual weapons? Are we going to get into some discussion about physical Okay, let's see what we can learn here just for even associating with Christ that name, even though they may not be doctly on the same place that we are, they're getting put to death. And that's again I'm

17:30 going back to two thousand and I'm telling you I did this series back in twenty ten a lot of research, I mean hours upon hours upon hours of research to get here. Well, we find out that these people Abspring, what did they do? They break their treaties, they break their promises. They broken treaties and promises with Israel, and the numbers are staggering. Now this is where like wait, the Arab Spring, how is Saw eighty three has nothing to do with the Arab Spring, Like where is this coming from? Like say, this is what's so confusing to me. It's like, wait, saw eighty three the Arab Spring? We would we would now back during the Arab Spring. Many of you who listen today won't will not know this. I was broadcasting almost around the clock during the Arab Spring, talking about all of the situation and who was doing what and what was happening and what was going on. And that's basically when I'd fallen into it, basically doing a news podcast, even though that was never my intentil well, what wasn't even called a podcasting at that time. I think I was just doing broadcasting on the Arab Spring, hour after hour hour. I mean it was it was crazy. I never want to go back to the way that whole thing went down. So I know a little bit about it, but I never went like, saw eighty three the Arab How is the Arab Spring?

18:56 Saw eighty three? I just don't know. I just don't know. But I see where he goes against Israel. Hesbe Law has a ten thousand man brigade with forty thousand missiles. Some of those missiles have long range capacity. What does some eighty three you have to do with HESBLA and their army and the number of missiles that they possess. See this is where I just like And so when I started listening, Look, I'm just gonna be fully transparent. I'm gonna be fully transparent here. Okay. At this point, I was just getting irritated. I'm like, why why what I and the part of me is like, why you even keep why are you even listening?

19:42 You disagree with their approach to the text, You've been frustrated. Now what you're gonna do is you're gonna start fact checking all of this, and then you're gonna be tempted to turn on the microphone to go see they got this wrong. They got this wrong, they got this wrong. And so immediately I was like, you know, you're being kind of an arrogant jerk, right, how about you just shut up and listen and see if there's something you can learn and even if you disagree with their approach, see what you can gain from it. But I'm telling you, at first I had a very negative attitude, and then I had to tell myself. I think I even stopped it a couple of times and said I'm gonna go listen to something else. But then I came back. I think I came back multiple times because I started getting frustrated realizing I was having a bad attitude. And there's no justification for having a bad attitude, but I just was having a bad attitude and not being very godly. Okay, I know that's a shock, but I wasn't being very godly. Now, maybe again, nobody would have to know that so I could, I could turn on the microphone and go I was listening this morning, and I was just like, God, show me something important in this text, and I saw something so I could make myself sound like I was all godly and spiritual. But I was an arrogant, condescending jerk thinking I was just gonna look up all of this information to try to prove someone wrong and then stop doing that. Just try to listen.

21:03 Not because God spoke to me, just because I was having my own internal battle with my own depravity and well, so at this point, at this point, what you're listening to now, I was just getting irritated and frustrated with with the capability of carrying heavy payloads along with chemical and biological warheads which they seem to have. Syria now again, I'm talking twenty ten, twenty eleven had a five hundred thousand man army with the latest equipment of the day that was supplied to them, how by Russia. And if you'll look at the early war of Russia down against Israel of the Tribulation, you'll see that Russia seems to be going through Syria on that trip. Again this morning, I just wanted to scream, what does this have to do with Saw eighty three? Has nothing to do with Saumady three? How are you gonna connect this to Saw eighty three? Saw eighty three. It's not about some future event. It's describing what was happening at the time. I've only, you know, stated that seventy five thousand times, and I think I've been able to demonstrate that textually and everything. Hey, saw eighty three, they

22:37 are describing what is happening at that time. All right, So at this point, I'm just being honest with you. I'm just getting more frustrated. I'm just getting more frustrated. I'm just getting more frustrated. Let's see if you can hear when, if you can hear when I'm about to get confronted with how utterly foolish and wrong I was. It is also said that Hamas has above ten thousand missiles and it's believed that the Egyptian military, And again it says it is believed and this comes from military people and others undercovering all that, but nothing that is printed as far as saying this is the actual legal proof. Now they may have it, but some things that are documented are hidden. Now all of that's just bizarre. They may have it, they may not. There's nothing actually documented, but some things are documented are hidden. So then where did you get your information from? And only that supposedly he's quoting from information from twenty ten, it's twenty twenty four. So, like the whole thing is just bizarre to me, Like, so I got this information, but it's hidden, but you got the where did you get the inform? Do you have a military source? Do you have military intelligence that are faxing you? I'm going to just use outdated, outdated technology.

24:08 Did they facts? You? You know? Military intelligence going here's the weapon capability and the military capability of Hamas of Hesbelah, of Egypt, of rus like what so, like you're a church that's receiving military intelligence. Look where did you get the information? He doesn't cite a source. Now again, when I was listening this morning, that's this is the way I was talking. I was getting irritated, and I was getting frustrated. Okay, and so and guess what I wanted to do. I wanted desperately to grab, you know, my iPad and just start researching. Boom boom, boom boom? Is that true? Is that true? Is that true? And then I wanted to turn on the Then at least I thought, I thought about, then I'll just do a broadcast going once again, we're in saw Maty three. But this has nothing to do with saw Mady three and this is wrong and this is wrong, and this is wrong and this is wrong and this is wrong. But then I thought, you know what, I'm tired of doing that. I'm not going to do that in any way, shape or form. But I but I was like, Okay, be over in a couple of minutes, and then I can just say I listened to it. And because I'm going to listen to every one of these, just because I stated I was going to, I have to fulfill that obligation.

25:10 Maybe it's one thing I can do, right, maybe you know I'll at least do that well. At some point, though, something is going to be said that proves I'm an idiot. All right, are you ready? Here we go. Let's see if you find it. Let's see if you can detect it first. And we have that arm government. I mean, there's things on FBI files that we don't know about it. Maybe there may be things about yourself, about me on FBI files that I don't know what they say, but they're there. But the Guitran military has more than all of these others I've just mentioned, and with the nuclear capability of which they're afraid that in the wrong hands would be a big problem. And with this Arab spring, it could be a big problem. It I'm just so confused with this Arab spring. It could be a big problem. The Arab spring is over. Okay, what what do you what are we talking? I don't even understand. I don't even understand. What do you mean? It could be you mean it possibly was a big Like why are we even talking about the Arab Spring? What does that have to do with P eighty three?

26:27 And what is that gonna do with twenty twenty four. Okay, now so you can hear my frustration. Okay, so this is this is this is the way I was say. I wasn't being godly, I was not being humble. I had not learned that lesson that I should that I learned from all of my years and Bible colleges is hey, hey, always be willing to admit that you're wrong, Stay teachable, stay humble. Didn't become that, but it could have been. Okay, well, he said, okay, good thing he had got. He did admit. It didn't become that, but it could have. Okay, So it didn't become that. Okay, great, thank you for admitting it did not become that. None of this happened, none of the none of the speculation happened. All right, So what has this got to do with Psalm eighty three? Right?

27:17 You're in the Arab spring thing, but your government, our government released to Egypt, even though they were trying to help the Ab spring in Egypt, they released to them two hundred million just before Mwbari till he the he dedicateddate to Egypt. And I say we I'm talking about America for military use.

28:02 Okay, what has that got to do with PSAW eighty three, America released two hundred million I'm assuming dollars to Egypt prior to for military use prior to the Arab Spring. Okay, I I don't understand it was that based off in the prior agreements? Like what's what's I don't understand what the he's saying it in such a sinister way, like so did are you saying America caused the Arab spring? Like what does that got to do with SAW eighty three? See, but you see what my temptation is here, right to look up all of this, to look all of this up and go, no, well, this is not accurate, this is not accurate, this and all like that, what is the source in what you're quoting all this information from you? You're you've got this source from somewhere? What is the source?

28:48 Right? So like that, but and again what does this have to do with SAW eighty three? But but but but well have you have you detected the part where I was wrong? Yet? Yeah? Haven't? Okay, Well keep listening see if if you hear it. Now, let's look at those four verses with that background that, because how don't you see these things? And you know we have hit these things. We've tried to hit it as clearly as we came. Again, this goes back over ten years ago, and this is twenty twenty four. I did this in twenty ten, presented in our church. You could actually go to our website Central Baptistocala dot org. And when you scroll down on that page and you look for sermons by Bible. You clicked onto the Bible, go down to the Book of Psalms and click down to get Psalms eighty three. You'll see all the sermons. You can hear all the sermons I preached on Psalms eighty three.

29:51 So it looks like he's utilizing information from his sermons series in twenty ten, and in referencing that some of that material. Now you already know my feelings about that. You should never use past material. You should never use past notes in a present teaching, ever under any circumstances ever, ever, ever, ever, ever, ever, because if your past information was wrong, then that becomes present wrong. Don't ever do that. You always study start over, brand new, afresh. But some ways I want to go back and listen to everything he said in twenty ten, just because because then I could connect it with the Arab Spring. Since he's making it about the Arab Spring, I wonder how much he connected saw Maty three to the Arab Spring in twenty ten, and if he did, well, did he get did he get all of that? Was he gonna? I don't. I would be interesting to know if he said it in twenty teny, Hey, the Arab spring is saw maybe three coming go being fulfilled. I don't know what he did. I still don't. I don't understand any of this, okay, but but what did he say where? I immediately realized that I'm the idiot. Let's see here and get it before this radio series that we listen to it. But these first four verses here he says, keep not thou silence, don't be mute. Now, this was baffling to me. He's in part twenty eight, and we're going back to verse one, or this

31:26 is he's part twenty five, Part twenty five going back to first one. Like the whole structure of this is just baffling beyond all comprehension to me. I just don't get the structure. But okay, okay, okay, So we're back in verse one, all right? Now, at this point. I got a little excited, right, so now my attitude started changing, right, forget all of that. Let's not get into that. He's in the text all right now. Now I'm ready, I'm ready, I'm ready. Let me let me see if I can get something from this. Have you have you heard where I was wrong yet? Have you? Have you? Okay, let's keep listening about this is what he's saying. So he says, keep not silence, Oh God, hold not thy peace, don't be death at what we're saying, and be not still, don't refrain from helping. Oh God. Why does he say Oh God twice here? Because he's approaching the Almighty God, not to the false gods of those nations that's surrounding them right now. And this is a call for God to judge the enemies of Israel. Now. The theologians called this in precatory psalm. An

33:04 imprecatory psalm is a one of a prayer to God to invoke God's wrath on the wicked. At that very moment, I reached over him. Pause and like he called it in a precatory song, no no, no, no, no, no no no no. This is not an a precatory psalm. This is a communal lament, this is a lament song. So immediately I was like, okay, I is this one of the situations no one can agree if it's an imprecatory or a lament. If we can't even agree if it's an imprecatory or a lament, well then that's once again, this demonstrates the impossibility of ever interpreting the Bible. Okay. So I'm like, all right, well, let me look this up. So I started looking up, and all of a sudden, I was like, I'm many idiots, gidiot, and literally I wanted to just delete my podcast and like, I give up because even though I did extensive research. In fact, I'm going to read some of the research I did before, it appears that the majority call this an imprecatory psalm and I did not. Now what makes me mad? If you go back and listen I don't know which, maybe part one part two that I did at Victory, a Baptist church. You can hear someone in the church. I believe. I believe her name is Sarah.

34:32 Sarah. I won't give the last name. I believe she is the one who I think when I asked what type of psalm. It is classified it as an imprecatory psalm. And you hear me say no, it has elements of an imprecatory psalm, but this is a lament psalm. So someone gave me the right answer and I said no, which only in intensifies how stupid I feel today. I cannot believe I got this wrong. As soon as he said I was gonna look at I was gonna look it up to prove him wrong. Now, the good thing is I was following my advice.

35:14 You always have to be willing no matter what you hear. You don't just immediately say someone is wrong. You got to go do your own Before you can say someone is wrong, You've got to go do the work to prove there. You can't say someone is wrong until you prove they are wrong. If you haven't proved they're wrong, you have no business saying they're wrong. I think that's a very good principle to operate from. But I was, I really I was convinced, I'll look this up, And immediately I started looking up, going what did I do? Why did I call this a communal lament? Now, if you'll remember, I'm going to go through some of my notes here. I'm gonna go through some of my notes here really quick. All right. The book of Psalms contains a variety of psalms that can be categorized into different types based on their themes, structure, and purpose. All right, we have a pray. We have the praise psalms are sometimes referred to as hymns. These psalms focus on praising and glorifying God for his attributes, deeds, and character. They often express There often include expressions of adoration, thanksgiving, and exaltation. Examples of these would be Psalm eight some one hundred and Psalm one fifty. These are praise psalms or hymns.

36:22 The second kind. I'm gonna skip to a second kind. We'll go. We'll call the next one the second kind, even though it's not in my nose. Thanksgiving psalms. These psalms give thanks to God for his goodness, faithfulness, and provision. They often including recounting of past experiences of deliverance or answered prayers. This is Psalm thirty some one hundred and Psalm one sixteen. We have what we call wisdom psalms. These psalms focus on imparting wisdom and moral teachings through poetry and metaphor. They often contrast the righteous and the wicked and emphasize the value of seeking God's guidance. This would be Psalm one, Psalm thirty seven, Psalm one nineteen. All right, we have royal psalms. These psalms celebrate or pray for the king or ruler of Israel and emphasizes the divine authority given to the monarch. They often express confidence in God's protection and blessings upon the king. Examples of these would be Psalm two, Psalm twenty, and Psalm seventy two. We have penitential psalms. These psalms focus on confession of sin, repentance, and seeking forgiveness from God. They express deep remorse and a desire for restoration of relationship with God Psalm fifty one, Psalm thirty two, and Psalm one thirty. Okay, so I went through all of those. All right, sounds really good, sounds academic.

37:36 Everyone understands the different types of psalms. Great, well, I had two categories left. One is what I referred to as or what is referred to as not just me lament psalms. These psalms express sorrow, grief, distress, and a cry out to God for help. They often include elements such as petition, complaint, please for God's intervention. Some examples of these would be Psalm thirteen, Psalm twenty two, Psalm eighty eight, and I told everyone Psalm eighty three. And not only did I call it a lament, I called it a communal lament because other resources said that. In fact, one source. And I don't know which commentary or dictionary I received this from, but Psalm eighty three is often classified as a communal lament psalm. Communal lament psalms are prayers offered by a community of people, such as the nation of Israel, rather than just an individual. These psalms typically express a collective cry for help, deliverance, or justice on behalf of the entire community.

38:42 And Psalm eighty three, the palmist calls on God to act against the enemies of Israel for threatening the nation. The psalm describes the various nations conspiring against Israel and ask God to intervene on behalf of the people. The intensity of the plea of God's protection and justice aligns with the characteristics of a communal or a lament psalm, especially one that reflects a communal concern. So I was like, this is this is a lament palm, this is a element. I was convinced it was a lament psalm right. In fact, there's a part of me that still wants to make an argument that it is a lament sum because but the reason why is because of verse one. And this really began to fit. And see what happened is the research was was confirming my own bias. See my own bias is what do I do with Psalm eighty three? Everybody wants to make this about a war or this or that about something in the future, or or going to second chronicles. That doesn't seem to it. But I knew what I could do with it. Do not keep silent, Oh God, do not hold your peace, and do not be still, Oh God. Now immediately when I read that, I'm like, okay. Even in the New King James, there's exclamation points thereafter Oh God. He says, this is showing the intensity of the emotion of the plea. They are worried, they are concerned, they are filled with distress, They're bothered, and Asaf is now taking the concerns of the people and

40:14 crying out to God and a communal lament, and they're like, God, where are you? What are you doing? Oh, here's what's going on. And then they lay out exactly why they're filled with concern and why they are wondering where God is. And even though they believe it a God in whom they cannot see, they're living in circumstances which they can see, and those circumstances are making with in them question where God is or his involvement or even his existence. And so it all fit perfectly. Now, Yes, I understand that he describes the enemies, he he talk, he lists the enemies. He asked them to deal with the enemies in the present as he had dealt with enemies in the past. And then I understand verse thirteen and following have a different characteristic. There thirteen and following I agree is does not have a lament as much as it has an imprecatory nature. So I felt this was a lament psalm with an imprecatory section right, or at least elements of an imprecatory song, an imprecatory psalm. If you do not know, is this these psalms contains prayer for God's judgment and punishment upon the enemies of the psalmist or of God. They express strong emotion of anger, frustration, and a desire for justice. Well, I felt that the lament part was found in verse one. That's truly a lament. To me, that's not

41:45 so much, Hey God destroy them. That's more like, God, where are you? I don't. This is not like, hey, God kill them. This is more like God, could you bother to show up? Now? Yes, starting in verse thirteen, very much an imprecatory section. Oh my God, make them like the whirling dust, like the chef before the wind. But I so I feel that the lament, the communal lament, captures the overall essence. But he when he said in precatory, I was like, no, no, no, no, no no. And I started looking it up. And immediately what did I find? I found sources that went along with it. In fact, I started I started looking up AI artificial intelligence, and the chatbot said this. Psalm eighty three is generally classified as an imprecatory psalm rather than a lament song. A precatory psalms are those in which the sammist calls upon God to bring judgment or curses upon their enemies. These psalms are often express express feelings of anger, frustration, a desire for justice against those who have wronged the Ssawmist or the people of Israel, and Psalm eighty three pm as pleased with God to act against the enemies of Israel. Lament psalms, on the other hand, are characterized by expression of sorrow, morning or a sense of being overwhelmed by suffering or injustice.

43:10 The psalms often include petitions for help, expressions of trust in God, and declarations of faith in the midst of difficult circumstances. And now see when I read that paragraph, I'm like, that's a Psalm eighty three is a lament, Okay. So there's a part of me that wants to fight this. But I'm like, oh, so I even got into an argument with Ai. So I was like, Ai, I've asked you now a couple of times, and I know one time you said it's a lament, and one time you said it's a precatory. So could you clarify Ai said this, I apologize for the confusion. Psalm eighty three is often classified as a precatory psalm rather than a communal life and precaratory psalms. And it goes on.

44:01 It says, well, so many three does contain elements of calling upon God to act against enemies. It focuses more in evoking divine judgment and deliverance, so it says, rather than expressing a communal cry for help or deliverance. I disagree. Look, there's a part of me that wants to fight this. Oh I feel like it's a communal lament and it fits better. The and precatory part is at the end, and even the imprecatory part is I don't feel like it carries the typically imprecatory is like destroy them, kill them. And there is a little bit of this, like you know, basically make them like whirling dust, like the chef as the fire burns.

44:45 I understand it's got that language, but immediately look what it does that they may seek your name. Oh Lord, Well, if you're saying, hey, do all of this, that they may seek you, that doesn't sound like you're saying kill them. If you're saying, hey, do all of these so they will seek you, nobody is seeking you if they're dead. And then look at the next part, let them be confounded and dismayed forever, let them be put to shame, and it says, and perish, but that they may know that you, whose name alone is the Lord. I think it's using very poetic, strong language, but clearly what the Sammis really wants is for them to come to know who the true God is, for them to be filled with shame. Like it sounds like to me that there's it takes the imprecatory nature and almost what it pushes it back from being truly in precatory in my estimation. To me, in precatory is like destroy them. They deserve to be destroyed. It's really an expression almost a frustration and anger. We're here. It's more of Lord, please help us, Please, where are you? We need you here? And I feel that it's a communal lament because it's all of Israel. And then it goes on, hey, Lord, this is the enemy, here's their name. Can you do now what you've done? Then? And then there's a little bit of the expression of the anger. But I think lament it can. I think the lament can it can express that as well. Now the question is

46:15 does it does it have a major impact on how we interpret the song if we call it an imprecatory versus calling it a lament, does it change how you interpret the song? If we classify it as a lament, how should we interpret it? And if we classify it as in precatory, how should we interpret it? Now? I don't know, I'm gonna do this in real time. I'm gonna ask Ai? Okay, okay, how would we interpret I'm gonna do this in real time? Interpret p. Eighty three?

47:02 If we classify it as a lament palm? And how would we interpret it if we classify it as an imprecatory If I can spell right, imprec a tory? There we go? In precatory? Some thank you for Ai for telling me I was misspelling it. Question Mark, enter, Let's see what it says. Are you ready? What do you think? What is it going to impact our interpretation? Okay? Here we go? Are you ready?

47:53 When interpreting ssaw maybe three as a lamit, some we would view it as a communal cry for help and a deliverance on behalf of the entire nation of Israel. The psalmist representing the community expresses a sense of urgency and desperation and seeking God's intervention against their enemies. The language used in the psalm would be seen as a plea for God's protection favor in the face of external threats. On the other hand, if we interpret Psalm eighty three as an imprecatory psalm, we would understand it as a prayer calling upon God to bring judgment and curses upon the enemies of Israel. The Psawmist invokes divine wrath and punishment against those who seek to harm or destroy the people of God, and this interpretation, the psalm serves as a plea for God's righteous vengeance and vindication.

48:35 Regardless of the classification, whether as a lament or as an imprecatory psalm, Psaw eighty three ultimately reflects the deep faith and trust of the Psalmist and the community, and God's power to protect, defend, deliver them in times of trouble and adversity. Now, if you hear that first part, when we interpret it as a lament psalm, we would view it as a communal for help and a deliverance on behalf of the entire nation of Israel. The Psawmist representing the community and expresses the Psalmist representing the community of community expresses a sense of urgency desperation, seeking God's intervention against their enemies. The language used in the psalm would be seen as a plea for God's protection, favor, and the face of external threats. That is how I've been describing it so clearly.

49:24 I have followed that interpretation because I have seen it as a limit palm. If I see it as an impregatory psalm, I well, even AI at least thinks I should probably then approach it somewhat different. If I approach it, approach it as an a precatory psalm, then I would understand it as a prayer calling upon God to bring judgment and curse upon the enemies of Israel. It would be more about they want these people destroyed. They're expressing their anger, their need for divine wrath and punishment, and they want and they're seeking, they want but those who seek harm to be destroyed. And this interpretation of Psalm services as a plea for God's righteous vengeance and vindication.

50:08 And I don't know if they want vengeance and vindication as much as it seems like they want the people to come to understand who the true God is. So I think that that there's a part of me that wants to argue, that that wants to argue. I looked up number of sources, and almost all the sources that I looked up today all said in precatory and precatory and precatory and practory. You're wrong, You're wrong, You're wrong. I use multiple AI sources. I use the Copilot Microsoft Copilot browser, and it gave me all of these sources, all said in precatory, and I went with lament. Now, I think I can defend my lament hypotheses, but I think I may be prone to defend my lament hypotheses on the basis of the narrative I was creating to it. So am I so committed to that narrative that I cannot admit that I'm wrong. Look, I'm going to admit that, at least it appears from most sources, I was one hundred percent wrong.

51:16 Now I feel bad that maybe that I have been wrong in my entire interpretation of the song. Now you know what I love to do. I'm going to place it in your hands. And now I'm frustrated that this he didn't even bother to classify this song. Doing it sounds like Part twenty six. Why wouldn't he doing this in part one? I don't know. The whole thing is confusing, but it's still on me. It's still on me. Do you think that I'm wrong and that this is an imprecatory song or do you think it's justifiable based off the text to classify it as a lament?

52:00 And do you think it changes anything? AI believes that it changes it. It changes your approach to the text. If we approach If we approach it and saw many Somebody three is an imprecatory song, then the way the person we're listening to, then he's right. This is about them wanting these enemies destroyed. And I see it more as they're crying out to God and they're confused that God hasn't done anything, and they're doing everything in their power to convince God. We need you to do something because the situation is bad, and when you do something, we want it to be done so that they may seek you, so that they may know you. That that, to me is radically different than an imprecatory sum That's my argument, But but I feel well I'm saying it. I was wrong. It looks like this should be classified as an imprecatory. So now if you do research today and you and you can find a good like fifty If you can find a fifty to fifty break with fifty percent say lament, fifty percent say and precatory, well great, I'll feel somewhat vindicated. But at the same time I'm going to be very disturbed because ladies and gentlemen, if we cannot even identify the type of psalm, the MiGs hermoneutics the most subjective thing on the face of the earth. Now maybe that's a little hyperbole, but it does bother me

53:32 greatly. So what do you think? And precatory or lament. Let's finish reviewing the audio here and see what he has to say. And an in precatory prayer is vindication for the purpose and will of God, not necessarily a fleshly avenge, no, but to honor God. The land belongs to Israel, and this is a call to God to defend it, as it was God's gift and God's desire for Israel to have it. Now you read the Bible and you can't see that. Then again, if you went to Christian college, Sue the Christian College. It's clear now I'm saying this to say this now here they are, they're praying God to do something. I believe that God does lead us in prayer, sometimes in precatory praying. Somebody's trying to destroy the standards of your church. Somebody's trying to run down what the church is doing this right who? That makes me a little nervous. Hey, someone's trying to destroy the standards of your church, you do go full blown and precatory and ask them to be destroyed. Man, that that's a

55:07 little frightening. And then you would ask, how does an imprecatory psalm fit with love your enemy, turn the other cheek, resist not those who do evil? Is a precatory psalm more of a national psalm under a theocratic monarchy? Or is it a precatory psalm for us to use because someone is attacking the standards of our church? Hey, so hey, you look, we've got standards in this church about music and you're coming in here and you're talking about you. I pray God that they be killed. I don't I think it's a little I don't know, that seems a little extreme to me.

55:49 It's a little you want divine justice and vengeance upon peep eye. Whoa, whoa, whoa. That makes me a little nervous. Medical that's good. They make false accusations, Listen, I'm a pastor. I have lived with all kinds of false accusations they come in. I think one of the most unfortunate things. It's not so much the false accusation, but have had stand at the bedside of people of their last days, even close to their last breath, apologizing for the critical spirits, for their lives, for the things.

56:38 I've seen people that have done that, and suddenly they're taken out of this world. Whoa. So you're saying people died because they were critical of you and your ministry. Woo man live and should we pray an imprecatory song because someone is critical of our ministry. I can promise you this for all those who are critical of me, and you could accuse me, make accusations, may even be able to prove your accusations or critical of me. I'm never going to pray for anyone's demise or death. I mean, I get some serious I get emails that may threaten me, but I'm not going to pray for anyone's death or destruction or an imprecatory psalm. What I think I'm supposed to do is love my enemy if if I have done wrong, and hopefully I would admit that I have done wrong, hopefully hopefully. I mean, I'm an ungodly person, so you know, maybe I wouldn't. I don't know, but that's that seems crazy to me. Like, if we're going to apply the imprecatory that God will sometimes lead us into an imprecatory song.

57:55 Well there's God leading outside of the Bible again. Do you think in precatory psalms belong under the kind of the concept of a theocratic monarchy where God is kind of governing controlling Israel, and Israel can play pray for the destruction of their enemies. This God specifically promised in many cases to destroy their enemies in certain situations. I mean, like, I don't man, that that makes me. That makes me a little nervous. I don't know they've died. It just seemed like God was shown me there's a person. It could have brought damage not just to you, but to the church to so much, and God took them on out. I believe that I believe that that person could have done damage to you and to your church, and God took them out. Ladies and gentlemen, if God's going to step in and start killing people who's a threat to your church, then by all means, stop the nonsense of having guns and security teams. If God's going to take people out who are critical of your church and ministry, if God's going to start killing people like that, then please stop locking your front door and stop worrying about guns. Stop being so pro gone. You've got God who kills people on your behalf, and there is no joy for me if God takes a person out. Want of people have apologized to me. I was thankful they

59:29 apologize under death bed and I didn't need confront about what they've done. God evidently had confronted them. I was thankful I could say, oh, listen, that's the past we're going to see in heaven. You think maybe what you would do would be like God, God, God, if you're killing this person for me, could you can maybe you stop? Maybe maybe you heal them. Maybe maybe I don't know, Lord, Hey, I don't want them to die, I said, being thankful they're apologizing. Maybe you're like God. No no, no, no, no no no, no, no no, don't kill them. Don't don't if you're perceiving that God is killing them because they were critical of you. I don't know. I know this is the whole thing here. Gets a little nervous, and we're going to rejoice together in the glory and salvation of God. But you know that those are things that are to come. But yes, we need to pray for the defeat of that which seeks to corrupt the local church. I think churches and Christians should have been having prayer meetings about the contemporary movement and its filth and it's moving to the churches. No way. Okay. Now, if you're just asking for something that is going against Christianity to be defeated, okay, then then that's not I don't feel that that's an mprecatory salm,

1:01:00 and precatory is asking for destruction for defeat. In fact, let me if I go back, I'm gonna go back to my notes because let's okay, I'm gonna look here at some in precatory psalms. Okay, see here is this a precatory psalm. Let's see here is this classified as a precatory song. I don't know if this is a preparatory song. Hang on, let me look here. Uh, there's a lot of parts here that I don't know if they would be Okay, Yeah, here, maybe here's a little bit of an imprecatory part. This is part of Psalm sixty nine.

1:01:54 Let their table become a snare before them, and they're well being a trap. Let their eyes be darkened so that they do not see. Make their loins shake continually. Pour out your indignation upon them. Let your wrathful anger take hold of them. Let their dwelling place be desolate. Let no one live in their tents, for they persecute the ones you have struck. And talk of the grief of those you have wounded an iniquity to their iniquity, let them not come into your righteousness. Let them be blotted out of the book of the Living. Okay, Now, if you're talking about in a precatory palm, that seems a precatory psalm basically is I want them dead now.

1:02:37 So the contemporary movement comes unto the church and you want to I mean, if you just want it to be defeated. But you're utilizing the imprecatory Psalm as an example, Are you just saying the imprecatory psalm teaches us to pray against our enemies, simply seeking their defeat, and that's it. Then okay, I'm in agreement if you're saying for them to die because you don't agree with the way they do church. See, the imprecatory has a very specific connotation to me. All right, now, you can look up, you can probably look online a list of imprecatory psalms, read all the imprecatory psalms and see what you find. But let let's finish this up. It's replacement of the Word of God with psychology and philosophy instead of just as it is to men as they are Bible preaching. And so if you walk with God, you read God's word is through his word, God will show you the things that you should pray for and things you should pray against. Now notice again with me, Now see I'm in a complete agreement. The Bible would tell you what to pray for and what to pray against. Now we're I'm all for that. I just don't know when you say in precatory, I mean his whole point was trying to use them precatory as something we should do on precatory is more than just praying against your praying for the total annihilation and destruction of people to die. Okay, that's that. I think that

1:04:14 falls under a theocratic monarchy personally. Right here in verse two, it says for low thine enemies make a tumult, and they that hate thee have lifted up the head. Now they are people that hate anything has to do with God. Our first Congress decreed that Bibles should be put in every school. Then we had a Supreme Court who decided to vote against God and against your first US Congress and basically your Constitution, to say, let's take the Bible out of the schools. And aren't this feel so much more safe today since you remove God and prayer and the Bible out of that. Oh, in the name of bubblegum, nobody took the Bible and prayer out of school.

1:05:13 Any kid can bring their Bible to school and read it at the appropriate time, study hall, free time, lunch, They can pray twenty four The kids can pray whenever they want. What you want is a mandatory Bible being put there by the school. And you see it goes against the constitution, has a separation, the idea of some kind of a separation. We do not want a state mandated church. We don't want that. It's a public school. If you want a Christian school, open one. If you want the public school, it has to be public, meaning open for all those who are Christian and who aren't Christian. And if you're going to demand the Bible, well then why can't some demand the Satanic Bible or the Quran.

1:06:02 The whole thing is ridiculous. You could carry any any teenager can carry their Bible to school. They can't just read it in the middle of math class, but they can read it whenever they have free time. And if they want to pray, they can pray whenever they can. They can they can they can be praying with their eyes wide open looking at everyone. They can be pray. They can pray for all they can get to. They could stop by your church. You could have the doors open at at seven thirty in the morning. They could stop by on the way to school to pray. They can pray whenever they want. But you want someone making them leading them in. It drives me so crazy, like churches will be closed for anything. Their youth group is an absolute joke. It's fun, food and activity. Well, hey have have Bible classes for the teenagers Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, Sunday in the morning and the afternoon and after school. Hey have prayer time for the teenagers Sunday, Monday, Tuesday, Wednesday, Thursday. Oh no, we don't want the church to do it. You want the school to do it. That's a joke.

1:07:02 Okay. And I don't know what any of this has to do with PSA eighty three, but okay, you know, I grew up in school and don't ever remember a shooting in school. I don't remember teachers trying to lead us against our parents and against our country. But verse two says for low thine enemies make a tumult, and they that hate thee have lifted up the head. Now the tumult is allowed uproar. Other words, you're going to make it knowing, Oh, this is bad. These people are praying in the church, These people are praying it in schools. These people are actually talking about Jesus in a good way. I actually had a one of our teachers that in our Sunday school who was working with some of the Spanish kids. I was talking about having a witness at school, and one students said, we're only allowed to use the name Jesus as a cuss word.

1:08:10 We cannot say it as something good. Now was that? So? I don't know? Students in a public school and they just said, Hey, I don't know if this is true, but a teenager said it. So I don't know if it's true, but I'm going to say that in a certain public school. Hey, give me the name of the public school. I would love to call the public school and say, according to this preacher, hey, you kids can only say Jesus if they use it as a cuss word. They can't say Jesus in a positive way. Is this a school policy? Can you explain when this occurred? Can you explain? I would love to, But we don't have the name of the school, so we can't verify. And he hasn't verified it. He doesn't even know if it's true. He just knows some teenagers said it. Man, you know, if we want to use teenagers as a source of truth. But okay, I mean, you go right ahead. I question myself much more.

1:09:11 I question myself enough. I don't know if I want to add teenagers to my list of resources that I'm going to trust. And I'm allowed to use the name of Jesus in a good way. And I guess the other students that were with him agreed. So you see here they hate THEE. They lifted up the head. Now the two moults the loud uproar. They want to turn others against them, and so they start speak to others to turn nations against them. And the rest of verse two says, they that hate THEE, that is, they that hate God, They that hate THEE, that hate God, Jehovah have lift up the heads. This is your radio, pastor, pastor, there we go. I wanted to play the rest only because I didn't want to be accused of taking anything out of context.

1:10:15 The purpose of all of that was even though and I do want to use this as a learning example here, I disagree with a lot of that, as you can hear, I've got some issues. But even though I disagreed, I was confronted today by listening to that with my classification of Psalm eighty three as being a communal lament, and he made it clear that it's an imprecatory song. Now I have given you. I went through all the different types of songs. I've tried to argue a little bit for the reason why I went with a lament psalm. I've tried to read to you from different sources. I've told you, we've looked in real time, we consulted AI, and AI makes an argument that if you go with a lament song, you will interpret it one way. If you go with it as an imprecatory psalm, you will interpret it another way. Clearly, I've interpreted it more and long as a lament, and now I've laid it all out. I've admitted that I'm wrong because so far the majority of sources seem to say it's an imprecatory I'm confused by that. But as of right now, I'm going to say I was wrong and we will see. And now I hand it to you. This is what I love doing on this podcast is we work on these issues together. So do your research. Is SAW eighty three a communal lament or is it imprecatory. If it's a communal lament, how would you interpret it. If it's an imprecatory how would you interpret it? And if it's an imprecatory that has all of my teaching on PSAW eighty three up

1:11:47 to this point been absolutely in error. If so, then I will acknowledge that and correct it to the best of my ability. Personally, I would have all hard time. I'm just being honest with you, and maybe because I'm so far into this now that it's hard to back up, I would have a hard time at this point going back oversaw mayighty three and doing it more like an imprecatory because even when they ask for judgment, it doesn't feel to reach the imprecatory level. It seems like as soon as it starts getting close to that unprecatory level, they seem to pull back and like, hey, hey, hey, you know, hey, we just want them to again, We want them to seek you, we want them to know you.

1:12:31 All right, Well, people can't seek you and know you if they're dead. So that's that's why I went more with a lament I did, and I believe it starts with clearly a lament God, where are you, and then outlines why they're so concerned and why they need God's intervention. So I feel like it has much more of a lament feel than an imprecatory fiel. But obviously most people disagree with me, and I got no problem acknowledge that I am wrong. So I'm going to say I'm wrong for now. I could change my mind and go back, you know what I'm gonna In fact, my original intent was just say, look, I was wrong. But I want you to learn, even in a message, even in sermons where you may disagree, don't ever allow yourself just to stop listening. Always keep listening and gain what you can, and always be willing to admit that you were wrong, and always be willing to change your view when you hear.

1:13:26 And as you're a lung, we have to remain humble and teachable, and we got to be able to admit that we're wrong. I feel like I blew it here. I don't know why I look, I don't know why I never questioned my lament hypotheses. I don't know why. But I think I was wrong. I think maybe this is an a precatory sum, and I think maybe the tone of it should be different than the way I've presented it. I'm willing to work on that, but I hand it to you. So your job is to do see what you can find and then email me news. I yahud, that's NEWSI f at yahoo dot com. Now, the funny part is I said when I right before I got ready to do this broadcast, I'm like, you know, this will be about thirty minutes and then I could get to the thing the other things I need to do that are much longer today, there's some other things we need to talk about that are mutt that and well this went seventy four minutes. So yeah, I was wrong about that as well. Right, a day of being wrong. All right, Well there we go. Hopefully, Hey, the one thing it does, it adds more discussion about Psalm eighty three.

1:14:41 But by the time, look, we went into summer twenty twenty three thinking we're going to be focusing proverbs, proverbs, proverbs, proverbs, and inevitably this has turned into the summer of Psalm eighty three. You'll always remember the summer of twenty twenty four, not the summer of sixty nine. Get it, get it, Okay, music fans know what I'm talking about, all right, not the summer of sixty nine, But the summer of twenty twenty four became the summer of Psalm eighty three. I don't know if it's going to be of any spiritual benefit to any of us, but we definitely have done the work on it. Thanks for listening everyone, have a great day. God bless