1st,2nd,3rd John (Sun) -1

Introduction

Some of you may have already read the introductory material, so I’m not going to go over that in tremendous detail. I like to do that sometimes. But I just want to draw a couple of things to your attention. It is very widely held because of the nature of the material of first John that John is dealing with a prevalent first century false doctrine, and that is Gnosticism. And I have a chart about that comes from the Greek word gnosis, which means knowledge. We were talking about this some I was really had not made the connection between First Corinthians and First John. It seem it seems like Paul is dealing with some of this at the church of Corinth. That there is this kind of Gnostic thinking, this spiritual elitism, and because of the misconceptions of being in the know spiritually and being enlightened, there was this concept that grew of the separateness of the spirit and the flesh.

And so you could be really superior in the spirit, and what you did in the flesh was irrelevant. And that’s really where Gnosticism went. That you could sin in the flesh without repercussion, because that was flesh. And it really goes back to what we studied in 1 Corinthians 6. Food is for the stomach, and the stomach is for food. The body is not for immorality, but for the Lord.

They said, well, sexual urges are just a natural impulse, like Eden. And so that’s not a big deal. It doesn’t affect the spirit. But then, of course, he says the one who joins himself to a harlot is one spirit with her. In 1 Corinthians 6 17, he’s saying, that’s absolutely not the case. Sin in the flesh affects our spirits. And that’s really some of the argumentation that’s going on in 1 John, particularly in chapter 1, because some statements just don’t seem to make sense otherwise. They were separating what they did in the flesh from who they were in the spirit. And that even goes so far as I have this chart explaining some of the tenets of Gnosticism, or a brief summary of that. It even went so far as to suggest something about Jesus Christ being perfect in the Spirit, yet having been housed in human flesh, which we call the incarnation.

And so they would deny that was actually possible for deity to inhabit sinful flesh. And so that was part of Gnosticism, and that seems to be a big part of John’s argumentation that what we think about Jesus matters. Now we’ll be talking more about Gnosticism as we go through. It is also obvious that there is a reference in the first chapter to material of the Gospel of John, particularly chapter 1. We’ve talked about authorship materials before, and yet there’s a connection between John 1 and Jesus being presented as the Word and 1 John. And yet there are a lot of differences between the Gospel of John and 1 John. It’s interesting that in the Gospel of John, you have the words cross and crucify 14 times, disciples 78 times, Lord 52 times, heaven 20 times, seek 34 times, glory and glorify, and that sort of leaps out at you in John 39 times, the word sign 17 times, the word law 13 times.

And the reason why I bring your attention to those words that are so prevalent in the Gospel of John is that those words are not found at all in 1 John. Which is sort of interesting on a couple of levels. But I would make the point that the word choice of an author is in large part dependent upon his purpose. And so we have a radically different purpose going on in 1 John than we do the Gospel of John, regardless of who the author is. We have a radically different issue that involves teaching different principles than what the Gospel of John was. What was the Gospel of John designed to do?

To prove Jesus was the Son of God to produce faith. Okay, now he’s in 1 John, this author is protecting faith. John is protecting faith because it has come under assault or attack. And that’s going to affect the nature of his of the material. Now, one more thing, two more things I want to bring up before we get started here. The date of writing seems to be that 1 John was one of the later books of the New Testament that was written. Of course, John might be the only surviving apostle at this point, as he seems to be the oldest, if not the oldest, as especially he writes the book of Revelation from the Isle of Patnus. So we’re talking toward the end of the first century.

There’s not a discussion in 1 John regarding the relationship of grace, faith, and works. First of all, Paul’s already extensively covered that in epistles that John would be familiar with when he writes 1 John. And so he doesn’t delve into that. That’s not something that apparently is a threat to these believers that he initially pins this letter to. The other observation that I would make by way of introduction is that there’s an emphasis in 1 John about strengthening the reader’s commitment to what they already knew. And as I was reading about that, I thought that is so true of the preaching and teaching that we do a lot of times. We’re not always, when somebody’s been a Christian for 10, 15 or 20 years, a lot of times what is spoken is not new to the hearer.

It is things we have already heard before, things that we already know. But so often to hear them again strengthens our convictions about them.

Baptism, something so fundamental to how one gets into Christ. And yet, though we’ve heard sermons and classes and instruction on what the New Testament teaches about baptism so many times, countless times, it’s still refreshing. It still strengthens our convictions and keeps us plugging away. Because here’s what I think happens as the world assaults us, as temptation assaults us, that we get moved away from our moorings. It’s not that we forget truths. It’s not that we stop believing them. I think a lot of people that leave the Lord, they don’t stop believing in Jesus as the Savior, Jesus as the resurrected Lord. I think it is often moral choices that they have made that lead them away, and that’s why we need to continually be receiving this instruction, being focused on it, and being strengthened in regard to things that we already know.

You know, after all, we partake of the Lord’s Supper on the first day of the week. You know, we’ve heard what the unleavened bread represents and the fruit of the vine represents. We’ve been doing this week after week after week for how long. But for some reason, God wanted this to be a weekly remembrance, a weekly memorial. There has to be something to that repetitive nature of this aspect of worship.

Not being on memory, I think it’s offset that one. We need it to stay at the center of our focus of our minds. And there’s some foundation blocks that I want to draw your attention to. The outline that I provided is one possible outline. Linsky comes up with an interesting structure of 1 John that I’m not going to go into, but it’s sort of interesting. Themes or foundation blocks of John’s epistles, love, truth, life, light, walk, sin, evil, world. Those are eight words that appear prominently in this epistle. And I like the concluding paragraph. The certainties upon which John builds his case have provided guiding tests of doctrine and conduct ever since. 1 John serves as an invaluable index of personal spiritual achievement.

What you believe matters.

And that’s what’s going on here in 1 John. As he talks about an antichrist belief.

1. The Word of Life Was Real

Okay, so doctrine and conduct matters. Let’s begin. 1 John chapter 1 and verse 1. An interesting introduction here. In fact, there are only two books in the New Testament that do not start with a formal introduction.

This is one. What’s the other?

Hebrews. John would be a gospel, that’s right, that’d be three. That begins with without the formal. And the reason why the others do is that most of them are written by Paul. And that’s the way he begins his letters. But that’s, yeah, only three books in the New Testament begin without this formal introduction that Paul generally goes through that involves grace and peace and acknowledgement of the recipients. This just gets right into it in the style of the Gospel of John. What was from the beginning, what we have heard, what we have seen with our eyes, what we beheld and our hands handled concerning the word of life. Now, if we didn’t know other things, the word of life could present more than one possibility, right?

What might it refer to? The Bible.

Yeah. In this case, we are going to have anything composed. That’s right. It’s not all been completely composed for one. The New Testament is not in its canonized state yet. And furthermore, there’s some words here that suggest something more than a document.

We heard it. We saw it. We touched it. And it’s really not an it, is it? It’s a hymn. And that’s why we have this. This automatically reminds us of the beginning of the Gospel of John that says, in the beginning was the Word, and the Word was with God, and the Word was God. And again, if that’s the only statement that you had, then you might think of a written message because of Word. But it becomes obvious in John chapter 1 that the reference is to Jesus, that the Word became flesh. And it’s just occurring to me that’s probably why John begins this epistle this way.

The reason why he probably begins it this way is because of the Gnostics who question the incarnation. They question Jesus’ spirit taking on human flesh. And one thing that John won, referring to the Word, the Word was God, the Word was with God, is that the Word became flesh and tabernacled among us or dwelt among us. And so he’s obviously playing on John 1 because of his dealing with the Gnostic threat. Anybody, somebody had a hand up? Tim? It’s so much better than you know he from the beginning. It’s not a person should be different ones because it’s it’s so much fair than just a person who comes again.

It’s from the beginning because that which is almost an I am studying from this death and breath. Yes, that he is deity. it’s a claim of his deity, and notice it says, and the life was manifested in verse 2. The life was manifested. It was evident. And he’s so he’s saying, we saw it, we heard it, we touched it, the sensory perception. And so he’s saying, this is real. Jesus was real. The only other question that we’re really going to have here is the use of one word over and over again. Little bitty. Personal pronoun. We. Who’s that? We. Well, there’s some options there.

2. Who Is the We? Eyewitnesses

Who’s the we? Bobby?

I’m sure they’re speaking. Okay. He could be speaking this on behalf of the recipients of the letter in himself. There’s a we there. But it seems like he’s providing testimony from without. So it could include his the recipient and himself, but it seems like he is giving evidence. And so there’s a couple of possibilities, Ed. And that’s when I look down at verse five.

And announce it to you. So it doesn’t seem like it’s he’s including them. So there’s a couple of possibilities. I don’t know that I can speak conclusively to this. Obviously, this group includes the apostles.

Those who lived among Jesus for three years, who experienced life with him. And I take you back to 2 Peter chapter 1. 2 Peter chapter 1, this is obviously what Peter is doing, and we’ve referenced these verses recently. I think these are, if you could earmark some verses in the New Testament that I think are important that deal with a lot of misconceptions people have.

I in verses 12 through 15. But when he gets to verse 16, he says, For we that’s interesting. That’s an interesting and abrupt change. For we did not follow cleverly devised tales when we made known to you. Now, and he’s talking about the power and coming of our Lord Jesus Christ. So obviously he’s speaking from an eyewitness standpoint. He’s saying, I’m not alone in the testimony that I’m bringing to you now. And he says in verse 17. That they heard an utterance. We received honor and glory from God the Father, such an utterance as this was made to him by the majestic glory. I love that reference to the Father. This is my beloved Son in whom I am well pleased. And we ourselves heard this utterance made from heaven when we were with him on the holy mountain.

Now, that’s a little bit more specific, isn’t it? Who is that we just three. Peter, James, and John. They were the three apostles that were eyewitnesses. However, I don’t believe he’s being exclusive about himself and James and John. Yes, they’re the only ones who saw that event among the apostles. But I think in the broader context of 2 Peter chapter 1, they sort of stand for the rest of the group. The rest of the group, although they did not see the transfiguration, he’s saying, I was there, I saw that, and that’s a pretty glorious moment in Jesus’ ministry. But I still think the we incorporates all the apostles in this section. That they were moved by the Holy Spirit and spoke from God.

We as a group serve as witnesses. And so I think that’s what’s going on here in 1 John. John is doing the other possibility in 1 John that it’s a group larger than the apostles. Yes or no?

Yeah, go ahead, Ken.

I mean we’re knowledgeable, or I mean we’re not. Both of those guys were apparently eligible. Right. Matthias. Were there more? There was probably a group of our. But there was a number of others that were around who are the people. I believe Barnabas was one of those people. Appears early on in the book of Acts. There were a number of eyewitnesses, 500, as we saw in our study of 1 Corinthians were eyewitnesses of the resurrection. They saw Jesus.

Yeah. Mary and Martha and Lazarus, Mary Magdalene, all the people that we read about during Jesus’ ministry. So there I think in this section, because he’s not talking about what Peter’s talking about, Peter’s talking about the revelation of God’s mind and his role as an authoritative representative of the Lord. John’s just talking about eyewitnesses to the life of Jesus, those who have seen and touched and heard. And so what I would argue is that the we definitely represents the apostles, but could also represent a larger group of eyewitnesses than just the apostles. It’s everyone who is an eyewitness of the life of Jesus. And we recorded that number of being limited to a third group of people that who are. That’s what I mean. The second Peter 1 is definitely a different context where he’s talking about revelation.

3. Jesus Is the Incarnate Word

And it’s an overwhelming number. You know, whether it’s twelve or thousands, and it was thousands upon thousands. Who were I witnesses of the life of Jesus? And this does help us with the historicity of this event. There were a multitude of eyewitnesses to the life of Jesus. And again, against the backdrop of Gnosticism, the point is, Jesus is the incarnate word. And don’t let the big word fool you. You know, carnage is the idea of meat or flesh. And so Jesus took upon flesh. He embodied the very message of God. And so how is Jesus the word of God or the word of life? There’s really two ways. Well, Jesus didn’t think what God wants to tell us when he speaks it. He spoke it to his disciples and anyone that would hear.

So he was a vessel, a conduit for God’s word. He spoke the gospel of the kingdom. And what did what did Peter say when he said, Will you also go away? Where else can we get? To whom shall we go? Thou hast the words of eternal life. That’s one way, but there’s also another way in which Jesus is the message or the word. Sherry? How he lived. How he lived. He embodied the message that he preached, that he authorized the Holy Spirit to speak on his behalf, that the Holy Spirit delivered to the apostles. He embodied it. He lived it. He was a perfect beacon of light. He shown, he was shining in the darkness, it says in John 1, and the darkness comprehended it not.

In him was life, and the life was the light of men. John makes clear. I love those verses that sometimes get a little overlooked because of the power of the first verse. But he goes on to talk about he was shining in the darkness, and the darkness did not comprehend it, and in him was life, and the life was the light of men. And so John’s making similar arguments here. He says, and we have seen, and bear witness, and proclaim to you the eternal life, which was with the Father and was manifested to us. He embodied eternal life, and that’s why we were talking Sunday, or was it Wednesday night, Wednesday night about eternal representing more than just time but quality. And Jesus came that you might have life and might have it more abundantly.

He is the way or the means or access to eternal life. And again, he uses the word twice in verse 2 manifested. Manifested. What does that word mean? Evident, clear, visible, shown is the idea. We were witnesses of this. And again, we have seen and heard. We proclaim to you also, that you also may have fellowship with us. And indeed, our fellowship is with the Father and with His Son Jesus Christ. Now, this word fellowship, it is the Greek word koinonia that is used for this English word fellowship through much of the New Testament. Interesting.

4. Fellowship: A Mutual Commitment to a Common Purpose

Very misunderstood concept in the religious world. What does the word fellowship mean?

Sharing.

Close relationship. I like what one fellow said about it, and if I could find it, I’ll tell you. There it is. It’s a mutual commitment to a common purpose. A mutual commitment to a common purpose. And it’s used in a number of different ways. It’s even used in relation to giving. As I pointed out. In fact, there are many references to koinonia in reference to financial giving for the poor saints. They’re having fellowship with those needy saints in Judea and Jerusalem by their giving. And there’s a lot of talk about that in 2 Corinthians chapter 8 and verse 9. And it’s called contribution in our English translations, but it’s the Greek word koinonia, it’s fellowship. And think about that. The mutual commitment to a common purpose.

See. A further evidence of their koinonia was the fact that they were involved in this physical sharing with one another. And these things we write so that our joy may be made complete. Again, I don’t think he’s talking about multiple authorship here in 1 John, these things we write. But again, it’s from the standpoint of being in a group of eyewitnesses. Who he is one of them and speaking of these things to them. If you think it does mean multiple lines not of this book, but of the concept. We all saw and heard these things as we walk with him. And even though that were before him when he wrote the gospel exactly. Yeah. I mean, many different meetings, but I think it is more clear.

Yeah. There could also, yeah, there could have been, they could have heard this, of course, from, and probably did hear this from a number of sources, a number of eyewitnesses. You know, eyewitnesses, and that brings up an interesting point. Eyewitnesses of Jesus were probably pretty popular. I mean, you think, I think of how popular James and Jude were. And Joseph and Simon, the brothers of the Lord and his sisters. How many people, how many times do you think they got grilled about living with Jesus? And about growing up with him. Yeah, and that’s that’s one of the reasons why I think James became such an important figure in the church at Jerusalem. One of the elders called an apostle because he was that important to the early community of believers.

So they’re hearing these things from a number of sources. Of course, John being an apostolic source of these things. So let’s answer some of the questions. In fact, let’s go ahead and answer all the questions that pertain to chapter one and then talk about the specifics of the end of the chapter. Who or what is the word of life? Jesus, he said, I am the way, the truth, and the life. No one comes to the Father but through me. John 14 and verse 6, he is the resurrection and the life. John 11, 25. So it’s obviously a reference to Jesus. What observations are made in one two about the life that was manifested? He was with the Father. He was with the Father. And what else?

He was eternal life. And what else? We saw him. We bear witness and proclaim him. Those are all important things. What is the result of the proclamation? Fellowship. Fellowship. Fellowship with us, with the Father and with the Son. And the reason why that’s significant as we go on in our study is he is warning them about fellowship with Antichrist. He’s warning them about coming in close association with those who deny the incarnation of Christ or who teach things that are inconsistent with his message. That’s going on throughout 1 John. And that’s a warning to us that what people believe matters, and we need to align ourselves with people who believe true things about the Lord, who speak consistently with the message of the apostles. And so he is warning them here in the very beginning about our sharing, our koinonia with others.

And it needs to be based on, as we said, mutual commitment to a common purpose and a common teaching, I might add, Jesse. I think I’m wrong with how fellowship is fine.

It’s not a thing. It’s something that you do. So I’m just kind of do it whenever I feel like it is, as opposed to what it truly is. It’s something that I have and that I can fall out of. What’s interesting is he speaks of fellowship with his audience that he’s not really participating with on a regular basis. But there’s this sense of fellowship, this sharing in Christ that exists even in the absence of some particular activity together.

It’s not what we typically draw out a day where we’re just getting together and have a model. Yeah, no, that’s that’s I think it’s what Jesse was referring to.

Yeah. That’s how they look at it. Yeah, we’re we’re in a fellowship as a body of believers. We signed on to the same beliefs and the same practices, and we are in fellowship even when we’re unassembled, because we are the people of God. And this is the fellowship acting together today. But we’re a fellowship of believers. We share something common in Christ, and we are a committed group to one another. And that’s why I think it’s important this concept of a loose fellowship where, and this is true in so many places, where they don’t have any idea who the members are and aren’t. I mean, we ought to be able to count and know that there are 137 members of the Decker Prairie Church of Christ.

Our fellowship needs to be identified. We need to know who the fellowship involves. And I realize there’s some interesting things in our time. I especially when kids go to college. This is, you know, is there some kind of dual membership that goes on, you know, because they’re they’re here some of the time, gone some of the time. I don’t know. And sometimes members live in more than one place. Mike Moriarty, though. But I mean, you got people that travel a lot in our times. So, but you know, I think you need to identify with a specific place. Perhaps you’re just a traveling Christian on some occasion. That’s your circumstances in the moment. But we need to be identified with the local work and work among the Lord’s people.

And you know, we have that. Paul did that. Paul joined himself to the believers wherever he was. And so we have that example even in the New Testament. Okay. And so what is the result, the desired result of this writing?

Joy. That our joy may be made complete, by that by saying joy complete by not really the fellowship with God. Yeah, what would be not joyous is a severed fellowship or a lost fellowship with these recipients of this letter. And so joy ought to be a natural result of our fellowship with God and his people. Now, to summarize these last six verses after we’ve gone through the introduction, the reality of the incarnation, there are some implications from that and our fellowship. And so I’ve asked you some true or false questions. We’ll go through these quickly and then work our way through at least part of this. True or false. God is light, and in him is no darkness at all. That’s a true statement. God is completely separate from evil.

5. God Is Light: Walking in the Light

Who gets to define what light is?

God does.

He dwells in unapproachable light. He is the creator of light. And so God is light. And so whatever emanates from him is light. That’s why we have Jesus as the light of the world, and this is the lamp unto our feet and the light unto our path, Psalm 119, 105. Because everything that emanates from God is light, the creator of light and moral perfection. So you’ve got to embrace that. That God is the standard of what is good and right and light, or there is no fellowship. True or false. Practicing the truth equals walking in darkness. Well, let’s hope we get that one right.

I should have asked you what makes that a true statement. True or false? Walking in the light equals cleanse from all sin. That is true from what verse? Seven. Very significant verse. Walking in light equals fellowship with brethren. True, same verse. True or false. Confess sins equals not forgiven or cleansed. False. If we confess our sins, he is faithful and righteous to forgive our sins. True or false. If we say that we have not sinned, that makes Jesus a liar. That’s true. We say that we have not sinned. His word is not in us. That’s true. Very good. Two false, number two and number five. We’re going to define shortly what it means to walk in the light, maybe not this morning, but next week, and move into chapter two.

We will not finish chapter two next week. It’s one of the longer chapters, but we’ll work our way through it, Lord willing. I will not be here next week. Oh, this is not good. I may ask somebody to teach something entirely different. Because I don’t want to give this up right here.

It’s good. I know. I don’t want to give it up. We’ll talk about this. I don’t know what you’re going to be doing next. Bubba’s going to be here. That’s right. No problems. No problems. Bubba’s going to be doing his own thing. Good. Great timing. All right. This is the message we have heard from him and announced to you that God is light in him, there is no darkness at all. If we say, and this is, you know, verse 5 is sort of an introductory. Everybody’s on page with that, in agreement with that. Verse 5, if we say that we have fellowship with him and yet walk in darkness, that doesn’t work. We lie and do not practice. You know, does behavior matter? Let’s all shake our heads like this.

Yes. You cannot walk in darkness and be pleasing to the Lord and have fellowship with him or his people. And we saw that in 1 Corinthians chapter 5, incidentally, in regard to the immoral man in Corinth. So that’s again something that should be pretty obvious. If we say that we know God, and that gets to the idea of the Gnostics. When we come to chapter 2, if we say that we know him, and we do not what? If we do not keep his commandments, if we do not walk as he walked Jesus, we’re lying. That’s not consistent, he goes on to say.

But, said in contrast to that, if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus, his son, cleanses us from all sin. So again, you have to see this from the standpoint of the Gnostic influence. And he’s talking about, and there’s been all kinds of debates among brethren about continual cleansing. You know, does God cleanse us even though we practice sin on the basis, well, first of all, 1 John 3 is going to say we better not be practicing sin. So we’re going to get to that a little bit more when we get to chapter 3, that the practice of sin means one is not born of God. Now that’s not talking about an individual act of sin.

But what if we commit a sin that we’re not aware of? Sins of ignorance. That’s where this whole discussion went. I guess this was a debate. When was that debated among brethren? That’s back in the 90s, I think. It’s been a long time. When the whole continual cleansing thing flared up, and there were debates among brethren about that, and it related to could somehow it got to could Jesus, could Jesus have committed a sin? And some were arguing that he could not. And I was going, well, no, I can’t go there. Then he couldn’t be our example of how to defeat sin if there was no way that he could have sinned. But anyway, that’s where that whole debate went. And it was really, I thought, nonsense in some ways, because it delved into things that are hard for us to understand.

And the New Testament doesn’t explain completely. I mean, the incarnation, I mean, we God became flesh, but how deity becomes a baby, and as he grew in wisdom and stature and favor with God and men, I just take that for what it says, and I don’t understand it. I never will. And that’s okay. But I think it goes into the fact that we think we have to know and explain everything. And I can’t explain that. I cannot explain to you fully what the incarnation of Jesus means. I just trust God’s word that’s what it was. It was God living in human flesh. However, he made that happen, he was tempted in all points as we are yet without sin. And the best thing to do in these kinds of questions that are raised, quote the scripture.

Let the scripture speak for itself. That’s what I know. Anything beyond that, I may or may not know. So if we walk in the light, as he himself is in the light, we have fellowship one with another. And again, the idea of walk it’s not about a misstep, is it? If we make a misstep, we can correct our course. And that’s what he’s going to go on to say. He’s going to make sure we get that in 1 John 2, 1 and 2. He says, I write these things that you may not sin, but if any man sin, we have an advocate with the Father. And so and so you make an appeal about that and you continue the course. You continue the walk. But I think one of the foolish reasons, one of the foolish things that came out of the debate I was describing is not seeing this verse in relation to Gnosticism.

Because Gnosticism was saying that whatever you did in the flesh didn’t matter. And so it was saying you could walk in darkness and still be spiritually enlightened and pure and clean in your spirit, see. And the point John is making is no, your spirit’s affected by what you do in the flesh. We are commanded, we are instructed to walk in the light, and there are spirit implications to that. That’s really what he’s dealing with. And so for us to take it sort of out of its context in what it’s dealing with and try to make it say something about sins we don’t know about, you know, or things that we may not. I mean, growing in the grace and knowledge of our Lord and Savior Jesus Christ, that’s something that takes place over time.

You’re going to make different decisions about what you can and cannot do as you grow spiritually. Does that mean you weren’t saved when you were that one-year-old babe in Christ? No. It’s just there’s there’s a process of learning. There’s time that must pass, an experience that must be had before you develop more spiritual maturity about you. And it takes some people longer than it takes others, and some don’t progress that much, while others progress and abound very significantly in a short amount of time.

And if you don’t know something, then you’re not rebelling. The point is if you know it, then you just say, I’m not doing what you say, God. That’s in it, and that’s rebellion. And so knowledge, you know, that’s why the more you gain knowledge, the more responsible you are, because you know when you’re rebelling and when you’re not. We know what God wants from you. So sin is rooted in rebellion. And if rebellion is not involved, then it’s just a it’s a growth issue probably. And I like what one commentator said as I read this morning that it fellowship is the idea of being open to God’s teaching, his instruction, his purposes for us, to be open to it and embrace it. sort of like that thought.

Alright, we’re gonna stop right here. we’ll pick up with this and