19 What Jesus Means by "Blessed Are Those Who Hunger" (Matthew 5:6)

Krisan Marotta: Good morning. You're listening to Wednesday in the Word, my podcast about what the Bible means and how we know. I'm Krisan Marotta. This is the 19th talk in my series on the Gospel of Matthew. Today we'll be studying Matthew 5.6. Lecture notes with links to everything mentioned in the talk and an outline of the main points are on the website. Just click on the link below this podcast or go to Wednesdayintheword.com slash Matthew19. You can also find all previous episodes in this series on my website and many others, wednesdayintheword.com. Thanks so much for joining me today. We are continuing our study in the Gospel of Matthew, and we're still in the Beatitudes portion of the Sermon on the Mount. Let me just review, as always, how I'm approaching the Beatitudes. I have argued that Jesus is describing people of faith in these Beatitudes. Now he doesn't use the term faith in this section, but he's describing the destiny of those who will inherit a place in the kingdom of God. And we know from the rest of Scripture that people who have a place in his kingdom have saving faith. And I have argued that these beatitudes say four things about people who have saving faith. First, such people are fortunate, they are in a highly desirable situation. That's what it means to be blessed. Second, each beatitude gives a reason why such people are fortunate, and the basic reason is they have a glorious future promised from God. Their future destiny makes them fortunate now. Third, only those people have a glorious future from God. Only those who have these qualities will inherit a place in the kingdom of God, and these are the qualities that define saving faith. And then fourth, each beatitude is surprising or ironic. At first glance, the qualities that gain you the kingdom of heaven do not appear to be very desirable, and yet these are the people who are blessed or fortunate. Today we're going to look at Matthew's fourth beatitude, which is found in Matthew 5 6. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. You'll recall that Luke has a similar sermon in his gospel, and I have argued that these two sermons draw on the same body of teaching and may even be recorded from the same event. And because I think they're the same sermon, I think we can use Luke to understand Matthew, and we can use Matthew to understand Luke. To start this beatitude, I'd like to look at Luke's version and pretend for a few minutes that we don't have Matthew's version. So this is Luke 6.21. Blessed are you who are hungry now, for you shall be satisfied. And then Luke 6.25, woe to you who are full now, for you shall be hungry. Now again, assume for a minute that we don't have Matthew's version. How do we understand what Luke is saying? I've argued that the Beatitudes have these four aspects, so let's go through them one by one. First, who are the fortunate ones? Luke says the fortunate ones are the blessed ones, are those who are hungry now. Why are they fortunate? That's the second aspect. They are in a good situation because they will be satisfied in the future. This Greek word that's translated satisfied means to have food in abundance, to be filled up or to be stuffed. When you're hungry, you have the desire to eat. Your stomach is empty and it creates this longing, this overwhelming, urgent desire to eat something. And you feel this strong longing to eat because you don't have food that you need or you want. Then after you've eaten a meal, that desire goes away. You no longer feel the urge to eat. You're filled up, you're satisfied, and the longing to eat is gone. So Luke is saying those who have this lack, producing this strong desire to eat now, will have that desire satisfied so that they no longer feel it in the future. And the focus here is on the future. Those who are hungry now in this life will be filled in the future when the kingdom of God comes. And this is very much in keeping with the other Beatitudes. The emphasis is on the future when the kingdom of God comes. The hunger is something that happens now, and being filled is something that happens in the future when the kingdom of God comes. Third, only these people are fortunate, and Luke clearly brings out the exclusive nature of this beatitude in a way that Matthew doesn't, because he contrasts those who are blessed with those who are not. He has in six twenty one, Blessed are you who are hungry now, for you shall be satisfied, and then in six twenty five, woe to you who are full now, for you shall be hungry. Only those who are hungry now will be satisfied in the future. It is a good thing to be hungry now, it is a bad thing to be filled now. Now we haven't talked yet about what it means to be hungry or to be filled, but this much is clear in Luke's gospel. If you want to be blessed, if you want to be a fortunate person, you want to be hungry now. And then fourth is the surprising twist, and it's easy to see how ironic this is. We don't consider hunger a good thing. To be hungry is not a desirable situation. Being hungry is something we try to avoid at all costs. Being filled now seems like a much better state to be in, but Jesus reverses those expectations in a surprising twist. So whatever it means to be hungry or filled, we can see the basic logic of the Beatitude is as surprising as it may seem, those who are hungry now are blessed because they and only they will be filled when the kingdom of God comes. Okay, now let's tackle the important question. What does it mean to be hungry? Now remember, we're still pretending that we don't have Matthew, we just have Luke. No one is inclined to take this literally. At least I could not find any scholar or commentator who takes this verse in the very literal sense of not having enough food to eat. No one thinks Jesus is saying those who literally are starving who don't have enough food will be able to gorge themselves in the kingdom of heaven, and that those who have enough to eat now will be starving in the kingdom of heaven. No one argues for that. Everyone agrees this is poetic metaphorical language, so how are we to understand it? Jesus doesn't stop to explain what his metaphor is. Now some people take it in the more general sense. They think hunger is a poetic way of describing those who are poor, and that being filled is a poetic way of describing those who are rich. In a general proverbial sort of way, then the rich are pictured as those who have abandoned God and sought wealth instead, while the poor are pictured as those who have sought God and abandoned worldly wealth. Now that's not true for every individual poor or rich person, but as a rule of thumb or a proverbial generalized saying there is some truth in it. So this group understands this beatitude to be saying those who have little material wealth in their lives now, but have put their trust in God will be satisfied when the kingdom of God comes, and those who have put their trust in the wealth of this world now and have abandoned God will be cursed when the kingdom of God comes. And that is a very possible interpretation. Often the people who land on this interpretation look at the difference between Matthew and Luke's versions, and they conclude that Matthew and Luke mean two different things, and they're recording two different sermons with two different meanings. Luke is emphasizing actual poverty in contrast to riches, they would say, and Matthew is doing something else. And notice that this interpretation does not emphasize that hunger involves a desire for something. In fact, the desire part of hunger is irrelevant. In this view, hunger is just a poetic way of talking about those who lack. We could substitute those who are homeless, we could substitute those who lack warm clothes, and it would have the same kind of metaphorical meaning as those who have very little in this life. But there's another possible interpretation, and I think it's a better way to understand these verses in the context. In Scripture, hunger and thirst are sometimes used in a metaphorical way. These verses in Luke aren't the only verses we have that use hunger as a metaphor. There are a couple of other places where we see these words in contexts where the issue is clearly not food and drink, but rather being hungry for something other than bread and thirsty for something other than liquid. These metaphors count on our having experienced real hunger and thirst. They count on the fact that we know firsthand that hunger and thirst are powerful desires. Now, if you've experienced real hunger or real dehydration, you recognize how strong and how overwhelming the urge to eat and drink can be. When you're physically thirsty or hungry, this strong desire overwhelms you such that you can hardly think about anything else. And in these other passages, the metaphor draws on that experience. The metaphor counts on having a desire like that, a powerful urge or a force that overwhelms you. I'm lacking something and I really, really want that thing. Let me give you two examples. This is Psalm forty two verses one through three. As a deer pants for flowing streams, so pants my soul for you, O God. My soul thirsts for God, for the living God, when shall I come and appear before God? My tears have been my food day and night, while they say to me all day long, Where is your God? Now notice how the Psalm is emphasizing the desire, the longing. The deer is panting for flowing streams. My soul thirsts for the living God. My tears last day and night, reminding me every minute of the day. I feel this lack, I am not with my God, and I am longing for his presence. I have a thirst for the living God. Here's the second example, Amos eight, verse eleven. Behold, the days are coming, declares the Lord God, when I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. Again, hunger and thirst represent this powerful desire. I'm lacking something I really want. In this case, it's the words of the Lord. I long to hear the words of the Lord, but the Lord is remaining silent. I think it's a better interpretation to understand Jesus using the hunger metaphor the way these other scripture references do, and that is to emphasize the desire. Fortunate are those who have a certain kind of hunger, a certain kind of longing, because in the kingdom of God that longing will be satisfied. Now in this picture, what would we be hungering for? Whatever it is, it's something that is fulfilled in the kingdom of God. It is a lack which only the kingdom of God can supply. So I have this missing need, this lack, I'm hungry for something that I don't have now, and only when the kingdom of God comes will I have it, and finally, then and only then will I be filled. So taking it in this way, Jesus is saying something like this The truly fortunate ones are those who hunger and long for that which is missing in this life, that which only the kingdom of God can bring. Now that seems a very plausible interpretation. That's the choice we have to make if we only had Luke's version. We would have to decide, is he speaking generally of poverty, or is he speaking of a longing for something which only the kingdom of God can supply? And then we notice that Luke says, Woe to the one who is filled now. So under this view, Jesus is saying, Woe to the ones who don't feel the lack of this thing only the kingdom of God can supply. They find this life satisfying. They are filled with what the world has to offer, and they don't even realize that they lack what they need most. They have no hunger because they do not realize that they are missing anything. And this is very like what Jesus says of the Pharisees, which we'll look at in Matthew 6. They have their reward in full. They have what they want now. They're not looking ahead to a promise that's to come. They want the satisfaction that can be found in this life now. If we didn't have Matthew's version, I think it's still very plausible to understand Luke is saying, The truly fortunate ones are those who long for that which is missing in this life, that which only the kingdom of God can bring. Now let's add in Matthew's gospel, and Matthew tells us what is lacking in this life that only the kingdom of God can bring. He says, Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. So we can conclude from Luke alone that Jesus is speaking metaphorically. He's not talking about a hunger for food, he's not talking about a general lack as in poverty, he's speaking of a desire for something that cannot be found in this life but will only be found in the kingdom of God, and that is exactly the way Matthew presents this beatitude. The fortunate ones are those who hunger and thirst for righteousness. That is the very hunger that the kingdom of God is going to satisfy. When the kingdom of God comes, God is going to free his people from the sin in their hearts and grant them a place in his kingdom where the Messiah rules in justice and righteousness. And the people of God are marked by a deep longing for that day. They know they're sinful and broken and rebellious, they long to be freed from that sin and futility and death, and they trust that because of the blood of Jesus Christ, God will ultimately free them from that sin and grant them a place in his kingdom. So it seems to me that Matthew is confirming our understanding. As I've argued, I think Matthew and Luke are referring to the same beatitudes and the same body of teaching, and when we look at them together, they fit together really well. Okay, now let's talk about this concept of righteousness. What is righteousness? What is Jesus getting at? The Greek word translated righteousness here is dyosune. It's the word that we have here in Matthew. It's usually translated righteousness or justification. And there's a related noun dechios that is typically translated righteous, just, or justified. The basic idea of the word is something has daiasune if it is in the right and therefore acceptable. Something is not daiasune if it is in the wrong and therefore rejected. This concept of rightness versus wrongness is the unifying idea behind all the various uses of this word. This rightness versus wrongness is the defining feature of life in this world. We don't need scripture to realize that something is definitely wrong with us and with the world around us, although scripture certainly teaches that to be true. Life in this world is marked by death and tragedy and loss and destruction and corruption and futility. We are not the people we should be. Instead of being kind and compassionate, we are selfish and greedy. We do not love God as we should, and we do not love our neighbor as we should. We live in a fallen world and we are slaves to sin. Sin and its consequences are the wrong that must be put right or we will perish. So we need to be made righteous. We need to be put in the right. Now in biblical terms the question am I righteous or do I have dechiasune can have at least three different meanings. And it's very important to understand these different meanings. The same Greek word is used for all three of them. If we assume that dechiasune means only one thing in all contexts, then we will consistently miss the point of many passages of scripture. Some passages may even seem to contradict each other, and we will make the Bible say too much or too little about the nature of saving faith. And it's important to realize this same Greek word can legitimately be used in at least these three different ways. So here's the first. When I ask the question, am I righteous or am I dechios? I can be asking, Am I forgiven by God or am I condemned? A synonym for this is justification. Am I justified before God or not? Am I in the right before God because I am forgiven or not? Our sin is not just an unfortunate tragedy. It's wrong. We have broken God's laws and we stand guilty and condemned. We owe a debt to justice that must be paid. Because we are not good, we justly and rightly fall under the condemnation of our just and holy God. Now the good news of the gospel is that God created a way to pay our debt to justice through the death and resurrection of Jesus Christ. We sinful people can be put in the right before God because Jesus took the penalty we deserved on Himself and died in our place. In this sense, the righteous are those who have had their sins forgiven. Now in English we typically use a different word for this concept. We use the word justification. Our relationship with God is now in the right because our sins and our debt to justice have been forgiven because of what Jesus did for us, and this is what we call justification. So in English we would say we are not holy, but we are justified. But in biblical Greek they would use the same word for both, and they would say we are not dechios in one sense, but we are de chaos in another sense. Now I think it's unlikely that Matthew means dechiasune in the justified sense because Scripture teaches us that we are justified now. The cross and the resurrection have accomplished our justification. Being right with God in the justified sense is not something that is in our future, it is a gift of God we enjoy now because of the blood of Jesus Christ. So the first meaning of Dikayasune is justification. Here's the second meaning. When I ask, am I righteous or do I have dkayasune? I am asking, I could be asking, does my heart respond to the truths of God or am I spiritually blind and hard hearted? The antonym of this, the opposite, is wicked. This is the kind of usage that we see in places like the Psalms, which contrast the way of the wicked with the way of the righteous. The question in view is having a spirit that is in the right. We have repented, we are contrite and truly humble about our sinfulness, we have turned to God for grace and mercy, and we are seeking Him. In other words, we could say we are poor in spirit and we mourn over our sins. A synonym for this usage would be a person of faith or a person who is born again. People of faith no longer count on the things of this world. We've experienced a profound worldview. Shift. Instead of rejecting God, mocking him, and being hostile to him, we are now open to his truths, we long to know him and we want to be holy like he is holy. So the righteous in this sense have embraced the gospel in a life-changing way. We are right with God in the sense that we are now open to him and seeking him. So in this sense, the righteous are the ones whose hearts are rightly oriented toward God. Now I think it's unlikely that Matthew means Dikayasune in this born-again sense, because again, this kind of rightness is not a future event. That change in heart is something we have now in this life. That change of heart is part of the gift of saving faith. And if we don't see a change, then it's questionable whether we have faith or not. So we don't long for this change of heart now because this heart change is something that God gives us upon conversion. And that brings us to the third meaning of deasune, and this is the one I think Matthew has in mind. So when I ask, am I righteous, am I dechios, or do I have dekaiasune? I can be asking, am I morally perfect or am I morally corrupt? A synonym for this is holiness. And I'm asking, am I holy or am I sinful? In this sense, a righteous person is anyone who is acceptable to God by virtue of having a perfect moral character. And Jesus Christ is the only human being who has ever earned the favor of God because of his moral character. None of the rest of us are righteous in the sense of being holy. We are all sinners. We could say we are righteous sinners because we are both justified sinners and born again sinners, but we are not holy sinners. Being made holy is something in our future. We long for it now, we hope for it now precisely because we don't have it. And I would argue that this lack of holiness is precisely the thing that Matthew has been talking about up to now. We are poor in spirit, we know we are sinful and deserve God's wrath and condemnation. We mourn over that sinfulness and we long for the day when God will make us holy. We do not presumptuously grab for God's blessing and demand that He make us holy, rather we wait patiently for Him to act on our behalf. Being completely freed from sin is very much a future hope. The children of God today are still morally weak and sinful. We are justified and that our sins have been forgiven. We have had a profound heart change and that we now seek God, but we are still sinners. We long for and hunger for the day when we will be made holy, morally perfect and worthy to stand before a holy God. So here's my paraphrase then. The fortunate ones are those in the seemingly undesirable situation of being spiritually hungry. This may seem surprising in the short run because they experience a deep, profound, painful longing for holiness the way a starving man feels a deep, painful longing for food. But those who long for holiness are actually in a highly desirable situation because holiness is the thing all of us need most, and they and they alone will be satisfied. They will be freed from their sins and made holy in the kingdom of God. Now notice how these first four beatitudes are quite closely related. Jesus commends those who are poor in spirit, those who mourn, the non presumptuous, and those who hunger for holiness. And these are the core convictions of saving faith. The poor in spirit know that they are morally bankrupt, that is, they genuinely understand that they are deeply sinful people and they are incapable of obtaining holiness on their own. They can't tip the scales of justice in their favor, they can't keep the law the way it needs to be kept. It doesn't matter if they're better than some other guy, they look at themselves and they know they are sinful and they lack holiness. They need holiness, they need the life God offers, but they are trapped in their sins and stuck with death. Those who mourn have an appropriate sorrow over this lack of holiness. They look at their own sinful hearts and respond with grief over the sin they find there. They genuinely understand that God owes them nothing and they are totally unworthy of His grace and mercy. There's no divine spark within, there's nothing that requires God to save them, and they grieve over that state. The meek are those who are not presumptuous, as I explained in the last podcast. They wait for God. They do not grab for satisfaction in this world because they know that satisfaction cannot be found in this life. They do not place demands on God because they know they are sinful and unworthy. Instead, they wait patiently for God, trusting that because of the blood of Jesus Christ, God will grant them righteousness or holiness in the age to come. Those who hunger for righteousness are those with a genuine desire for holiness in and of itself. The question of the gospel is always saved from what? What are we hoping that God will do for us? An essential quality of those who have saving faith is that they want God to make them holy, clean, and morally perfect. They know they're sinful, they know they lack holiness, they know they can't earn it, they know God isn't required to save them, and they long for the holiness he will grant in his kingdom, and they patiently wait for God to satisfy this longing. And they are truly fortunate to have this hunger for holiness because it means they have seen and understood and embraced the truth. They know how much they fall short of God's standards, they know God will keep his promises when he brings about his kingdom, they can't help but long for the day when God establishes holiness and justice in their hearts and in the world, and that makes them truly blessed. Now, this understanding tells us some things about what saving faith is and what it is not, and I want to clear up some common misconceptions about saving faith. First, saving faith is not the same thing as obedience. Faith is not the same as loyalty. Having saving faith is not a quality of being dedicated to God or loyal and committed to following him. Now, Christians are typically dedicated and loyal and committed to following God and they take their beliefs seriously, but that's not saving faith. Being dedicated and loyal to God is a good thing to be, but it's not saving faith. Second, saving faith is not giving intellectual assent to the right doctrines. So having saving faith is not the same thing as believing that God exists. Lots of people believe that God exists, but they don't have these qualities we've seen in the Beatitudes. They don't think they have any problem with sin and they don't care one whit about holiness. Believing the right doctrinal statements is not saving faith. You could pass a theology test with flying colors, but not be poor in spirit, mourning your sins, waiting on God or hungering for holiness. Now, of course, we want to believe truth rather than falsehood, and we should strive to have sound doctrines and maybe even pass that theology test with flying colors, but that is not the same thing as having saving faith. And third, saving faith is not believing without reason. This one drives me crazy. There's this popular view that there's something out there I have absolutely no reason to believe. There's no evidence for it, it's completely irrational, and I have no reason to believe it, but I believe it, and the thing that gets me there is faith, and somehow that's to be commended. There is no value in believing something that is irrational, illogical, or without foundation. If I want to believe something I have no reason to believe, faith is not the thing that gets me there. Foolishness is the thing that gets me there. Believing something you have no reason to believe is not saving faith. It is dangerous. It is foolish. If you don't know why you believe what you believe, then you will be unable to meet the challenges this world throws at Christianity. Christianity is a logical, rational, and intellectually satisfying worldview. I think of all people in the world, Christians are the most able to face hard, difficult questions with confidence. So we've saving faith is not obedience, saving faith is not being able to pass a theology exam, saving faith is not believing without reason. Rather, saving faith is the permanent, ongoing trust in God that one day he will free me completely from all the consequences and effects of sin because of what Jesus Christ did for me. And that's the particular force of this beatitude. What do you want God to do for you? A lot of people are trusting Jesus for health, for wealth, power, success, happiness, and it's okay to trust God for health and daily worries. That is a worthy thing to do. But trusting Jesus for the worries of today is not the same thing as having saving faith. I might call that ordinary or mundane faith. Trusting God to make my life smooth and prosperous today is not really what saving faith is all about. Lots of people would like an easy life today and they could care less about a place in the kingdom of God or about having holiness. And that's not a faith that saves you. I think our generation, at least in America, is losing sight of this. We have been seduced into thinking that it's okay to ignore holiness, and we've been tricked into thinking that sin is no big deal. I'm just a little broken, and after all, you know, everyone does it. But what saving faith is all about is recognizing how deep your sin goes and how big a problem it is to be selfish and how much we need holiness. Saving faith involves recognizing that we have this problem with sin and turning to God to find his mercy. You may have heard Christians say something like Jesus is everything I need. And there are two ways to think about that. One of them describes saving faith, and one of them does not. Jesus could be everything I need like a Swiss Army knife is everything I need. In this one tool, I have everything I need to get through life. I have a little screwdriver, I have a toothpick, I have a scissors, a big knife, a little knife, tweezers, and so forth. And sometimes we treat the gospel like that. I need more patience, oh Jesus will give me that. I need more sleep, oh Jesus will give me that. I need a parking space, Jesus will give me that. I need a job, an A on this test, a true friend, a spouse, well Jesus will give me all that. That is not what the gospel's about, and that is not saving faith. Here's a better analogy. Suppose I take you to a cabin in the woods and I drop you on the front porch and tell you everything you need is in this cabin. And you say, wait a minute, what do you mean? There's no TV, there's no internet, there's no cell phone service, there's no heart water. What do you mean everything I need is here? Well I could respond, you don't understand. Everything you need is here. Think about what you need. This is what you need food and shelter and warmth. That other stuff is cool, but this is what you need. Well the gospel is more like that cabin in the woods. Saying that Jesus is everything I need is not to say that Jesus has fulfilled me such that every desire I ever have will be met by Christ and everything I want now I will receive from him now. Rather, the gospel claims that everything I truly actually really need is in Christ. Maybe not what I want right now, but what I truly need. Why? Not because he's my best buddy or my sugar daddy who's going to give me health, wealth, and success, but because I have this problem of sin and death. I am guilty before a holy God. I will stand condemned before him one day, and I will deserve wrath and judgment, and left to myself, there's nothing I can do about it. I desperately need to be made holy, and Jesus made that possible. I need to be reconciled to God, and Jesus made that possible. I need my guilt atoned for, I need someone to pay the price for my guilt, and Jesus did that. I am a slave to sin and I need to be freed from it. Jesus did that. I need to understand what faith is all about, and Jesus sent his spirit to teach me. I need to know the one true God, and Jesus is the way I know him. I need to be rescued from death and futility, and Jesus made that possible. He doesn't give me everything I think I want right now, but he gives me what I really need, and what I really need is holiness. As a new Christian, I never understood what the big deal was about holiness. I bought the world's lie that holiness is boring and stodgy and straight laced, and I accepted the idea that, well, if you were holy, you were just missing out on a whole lot of fun, and why would anyone want that? I figured God was willing to give us the really good things, whatever that was, I wasn't quite sure. If I would just be good now, be obedient, be holy, because he just, you know, God's just into people being good. So I kind of had this idea that holiness was something I had to endure now so that God would really reward me later on. But the more I study scripture and the more I'm confronted with how profoundly selfish and sinful I am, the more I realize that holiness is the very thing the human heart longs for. We were created to desire it. We were created to be holy and we will be satisfied with nothing less. Pleasure, power, comfort, security, material wealth, health, friendship, marriage, romance, beauty, success, none of those things are ever going to truly satisfy us. Only holiness will. If holiness is not in my future, then I have nothing, no matter how much wealth, health, and prosperity I have right now. In the Lord's Prayer, Jesus teaches us to pray, May your kingdom come, may your will be done on earth as it is in heaven, which is going to happen when the kingdom of God comes. That is a prayer of someone who is hungering for holiness. I am asking God to bring in His kingdom because that's the deep longing of my heart, because that is where God will finally make us holy. Jesus tells us that those who have this deep hungry longing for holiness will be satisfied. That hunger will be met. When the kingdom comes, our desire for holiness will be fully and completely satisfied. So the fortunate ones are those who have saving faith. They know they're sinful, they grieve because they are still sinful and lack holiness. They humbly wait on God to rescue them from their lack of holiness, and they long for the day when God will completely fulfill that promise. They are fortunate because they will be made holy in the kingdom of God. Thank you for listening to Wednesday in the Word, the podcast that explains not only what a passage means, but shows you how to figure it out. You can hear all previous episodes in this series and many other series on my website, Wednesdayintheword.com. No charge, no spam, and no ads. It's all free to help you improve your study skills and understanding of scripture. If you've been blessed by this podcast, please subscribe to the podcast. If you have a moment, leave a positive rating or review wherever you listen to your podcast. And most importantly, tell a friend what you learned and where you learned it. Our theme music is graciously provided by Reggie Coates of heartfeltmusic.org. Thank you for joining me today. I'm Chris Unmurata, and I'll see you next week at Wednesday in the Word.