Be You Perfect!

Brethren, human nature has a proclivity to be against God. You can just read Romans 8, verse 7. And indeed, that's what the Pharisees did. They were limiting God or His laws, or making allowances to God's laws. And because of that, in the summon of the Mount, Jesus addressed six areas in which they were making certain extensions or modifying God's commandments in one way or another. Last week, we addressed two of those areas. One of them was to analyze ourselves in the area of being careful with our anger, making sure that it is not growing to disrespect or contempt.

And we looked at the need to take urgent action to reconcile with brethren in the Church, if there is such a need, as we also heard in the sermon today. The second point we looked at is that we've got to cleanse our hearts and minds from any type of lust. And we must make a covenant with our eyes or with our hands or whatever it is to make sure we walk in a clean and pleasing way to God.

Today, brethren, in our process of analyzing ourselves as we prepare for Passover and 11 bread, we want to look at the spiritual delavening in the other four additional areas that Christ addressed in that section of the sermon in the Mount, starting in Matthew 5, verse 21. And we did touch briefly on that section, but I want to go into a little bit more detail, starting with Matthew 5, verse 21, until the end of that chapter.

And the first one is related to, let's call it, relationships. And obviously, the example, specific example of just talking about Yah is one of the most intimate relationships, the marriage relationship. So let's read 31 and 32 in Matthew 5. It says, Furthermore, it has been said, Whoever divorces his wife, let him give her a divorce, a certificate of divorce. So again, it's talking about it has been said. It's not that the Lord says well, you know, do this. But Yah, Christ is talking with authority in verse 32, but it says, I say to you. So this is God's word, Christ, the word, saying, I say to you that whoever divorces his wife for any reason, except sexual immorality, causes her to commit adultery, and whoever marries the woman was divorced, commits adultery.

Now, Christ is Yah talking to the Jewish community at his time. And in his time, there was a controversy between two Jewish schools or houses of thought. One is the so-called House of Shema'ih, which was a stricter or let's call it more conservative house. And then the other house was the House of Hillel, which was a house which was a little bit more liberal.

Let's call it that. The House of Shema'ih held the belief that divorce should only occur for serious transgressions, whilst the House of Hillel allowed divorce for trivial offenses, such as your house burnt the meal, and you could divorce it for that reason. So, there was this controversy. And you can see, in other instances, where this controversy came to the fore. So, let's briefly look at the situation where this controversy came to the fore, and Christ was questioned on this controversy, and that is in Matthew 19.

So, if you and I just turn quickly to Matthew 19, and you can see why this controversy, because there were these two houses of these types of folks, of ideologies. Let's put it this way. And so, in verse 3, the Pharisees came to Christ, testing Him and saying to Christ, Is it lawful for a man to divorce his wife?

For just any reason. So, they were trying to drag Christ into this debate between these two schools of thought. Think about it. It's like, maybe there's a political debate today, and people try and drag you into that political debate. Whether it is conservative or liberal. So, that's what they were trying to bring Him into this debate. And He answered, look how Christ was so wise in answering that question. And He answered and said to them, Have you not read that He who made them at the beginning, made them male and female, and said, for this reason, a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.

So then, they no longer two, but one flesh. Therefore, what God has joined together, let not man separate. Do you realize that Christ actually did not answer the question?

But He actually, what did, He moved the conversation to God's intention from the beginning. And He said, let no man separate. He focuses on keeping the marriage together.

The Pharisees focused on separation, on divorce. And therefore, they say this on verse 7. They say to Him, Why then did Moses command to give a certificate of divorce and to put her away?

Did Moses give such a commandment? Let's look at Deuteronomy 24 verses 1-4. So, keep that section on Matthew there handy, because we're going to come back to it. But Deuteronomy 24 verses 1-4.

When a man takes a wife and marries her, now remember, Moses is now talking to a bunch of unconverted, stiff-necked Israelites, carnal as they could be. And he says, And when you guys take a wife and marry her, and it happens that she finds no favor in his eyes, because you guys are unconverted, are rebellious, you guys find that there's no satisfaction. Because he has found some uncleanliness in her, on some indecency, or whatever it is. And he writes her a certificate of divorce. So, they're already doing it. He just says, Now, if this happens, and you guys are doing it, and puts it in her hand, and scissor out of his house. So he's saying, You guys are doing this, and when this happens, and when she has departed from his house and goes away, and then she marries somebody else. So, now she's divorced, she marries somebody else. They're already doing this. Now, look at verse 3. If one of the smallest English words, a lot of meaning, if, the latter husband detests her, and writes her a certificate of divorce, puts it in her hand, and sends her out of his house. Or if, the latter husband dies and took her as his wife, then a former husband, who divorced her, must not take her back to be his wife, after he has defiled, after she has been defiled. For there is an abomination before the Lord. And you shall not bring sin on the land, which the Lord your God is giving you as inheritance. Moses is not commanding a divorce.

Now, Moses is giving a reluctant permission, if you guys do this, you cannot remarry the first spouse. That's what he's saying. Now, if you look at Malachi 2, which is the last book of the Old Testament, in our Bible as we have it. I know the Jewish way of putting the books. It's not the last one. But anyway, in the way we have it, in Malachi 2, verse 16, it says, for the Lord God of Israel says, that he hates divorce. God hates divorce. Put it in another way. God hates any separation. Now, we're talking about the, let's call it, the most intimate and profound union of two people. But the first principle applies beyond that to any relationship. God wants us to be at peace with one another, right? He hates divorce. So take that not just from a marriage point of view, but overall God hates divorce. And then look at that. For it covers one's garment with violence. So whenever there's division, when there's arguments, when people have division and arguments, there is trouble, there is violence, there is contempt and all those things that go with it. Before taking healing in your spirit, in other words, control your thoughts, control your emotions, control yourself, that you do not deal treasureously. In other words, that you don't deal in a way which is treacherous, which is deceitful, which is taking things in a wrong way. So God hates divorce. So God would not inspire Moses to command divorce. So let's continue in Matthew 19. In Matthew 19, we read verse 7, which they said, Why did then Moses command to give us the good of yours and put it away? And then Christ said, Moses, because of the hardness of your hearts, because of your carnal mind, because you are unforgiving, permitted you to divorce your wives, but from the beginning it was not so. And then he brings us principle again that we see in Matthew 5. He says, And I say to you, whoever divorces his wife except for sexual immorality, and marries her nada commits adultery, and wherever marries her with divorce commits adultery. The warrior for sexual immorality in Greek is Pornaia. Now, some Bibles may be translated as fornication, and understand fornication is a more modern word, and fornication is interpreted as meaning sexual immorality between people that are single, but Yah is sexual immorality for anybody. So, in other words, Pornaia, from which we get words like pornography, is more than just fornication. Fornication is just one compartment. Sexual immorality is greater than just fornication. It's any illicit sexual activity. So, if you look at the meaning of Pornaia in Concordance, it talks about adultery, fornication, homosexuality, lesbianism, intercourse with animals. Can you believe it? Intercourse with close relatives, etc. So, Jesus Christ teaching Yah was putting marriage the way God intended, which is a natural union, as we say it when we marry people in the church. It's a natural union, but it's also a divine institution ordained by God. And it says, when we are married, it says, in sickness and in health, in good times and in difficult times, for as long as both shall live. But Christ gives Yah one exception in this instance, which is Pornaia.

Let's go back to Matthew chapter 5. So, he brings this exception again, Yah in verse 32. In the church today, we have to be careful with situations like this, because sometimes people are abusive, and there are other things that people bring home, and you don't know what other diseases people could be bringing home. And terrible things happen in this world, so I don't want to go into those details. But taking this to us now, to a level of spiritual delirium, as servants of God, lifting this up to a spiritual principle to us, as the servants of God, as humble, meek, angering, and thirst for righteousness, in other words, with those Beatitudes that Christ referred to earlier in the chapter. People that are merciful, people that are seeking reconciliation, people are peacemakers. We need to seek reconciliation. We need to make, as Christians, our effort to be at peace, and to seek reconciliation, and not separation, not divorce. So I'm lifting it up, not just to the marriage relationship, but I'm lifting it up to any relationship between people. We need peace, and we need being peacemakers. I'm not talking about peacelovers, I'm talking about peacemakers, which is really, there is a difference. And that means we need reconciliation. We need to work on that. So that is one point, as we look at the leavening, and we look at this principle, yeah, that Christ is our light, lifting it up to a spiritual level for us, an application for us today. Let's make sure we look at reconciliation. As we heard in the sermon, very good point. We need to look at that reconciliation. The second point, now, it brings, is verse 33 to verse 37, the next lesson that it brings you up. And let me summarize that in a different way. Let's make sure that our words, that our way we speak, that we are reliable and trustworthy. That's true. In summary, what this section says, look at it. Again you have heard that there has been zero tells of all, you shall not sway falsely, but shall perform your else to the Lord. Look at this.

Read it carefully. It says, you will not sway falsely, but shall perform your else to the Lord. Read between the lines. Between the lines is saying, you can lie, but don't lie if you do it in God's name, or if you use the Lord's name. It was, otherwise, you can go wrong and do things wrong. That's really what they were saying. That's why you have to sway. Why do you need to sway? Quotient of God, perform also sway. Why do you need to sway? If your word is reliable and trustworthy, why do you need to sway? Your yes is yes and your no is no. Isn't it? So, you can see how they were twisting God's word here. Now, I've jumped a little bit, yeah, to the conclusion, so let's look at any more detail to see that that, indeed, is the case. Guys, let's look at Exodus 20, verse 7. Exodus 20, verse 7.

That's the law. Exodus 20, verse 7.

It says, You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless, who takes his name in vain.

And so, they were looking at the application of saying, Don't use God's name in vain. And now, when you just read it like this, you say, yeah, that's fine. But they were focusing only at a vow, at a promise, in God's name.

For instance, it was as Christians, if we behave in a bad way, or if our word is not trustworthy, if you tell somebody, I'm going to do this, and you don't do it, I know sometimes we forget, and we say, oh, I'm sorry, I forgot, and we don't. But if there was an intent to say, well, I'll do it, then you don't do it, because it just kind of... or whatever it might be, you're not trustworthy. What does that tell the other people? It tells the other people, they say, if that is what a Christian is all, I don't want to be a Christian. Did you follow that? If that's what a Christian is, I mean, I've seen people, that said to somebody else, for instance, a spouse, for instance, a man that is... or a woman that is not in the church, telling the other man or woman that is in the church, how can you do that, seeing that you are a Christian? You see, those actions, even though they not use God's name, they actually are taking God's name in vain. Can you see that? It's not that they actually said something and said, I'm saying this and I'm squaring it in God's name, but their behaviour or their conduct brought a bad name to Christ. It was by improper conduct we brought or used God's name in vain, or Christ's name in vain. Can you see that? So, they were focusing on something very specific on the law and narrowing down the law to one specific point rather than the greater principle of that law. Look at another example in Deuteronomy 23 verse 21.

When you make a vow to the Lord your God, you shall not be lied to by it. So, the Lord your God will surely require it of you and it will be a sin to you.

So, when you make a promise, do it when you make a promise to God.

But you see, they focus on the point, that is, when it was to God.

So, they were not really concerned about keeping the word, but only if they mentioned God, then they were concerned about keeping the word. You see? So, they focused on taking the name. Of the Lord invited rather than the broader picture.

I have a comment here that I pulled out. One of them is from the expositive Greek testament commentary. It says that the scribes must place the emphasis on the significance of oaths. They had a great deal to say in sophisticated style of the oaths they were binding or not binding, but nothing about the fundamental requirement of truth in the inward posts.

In other words, they were very careful about using God's name, so you could not even use God's name. You've seen some people say, you can't even write God, you write G apostrophe D, for instance, but you can't write God.

But speaking of the truth, that's a different issue. So, let's go back to Matthew 5.

Matthew 5. And let's read verse 34 now. Now it's Christ, sir. But I say to you, do not swear at all. You see, he's elevating the command to say, hey, if you are speaking the truth, you don't need to swear.

Neither by heaven, nor for it is God's throne, nor by the earth, for it is his footstool, nor by Jerusalem, for it is the city of the great king, nor shall you swear by your head, because you cannot make your hair white or black.

But let your yes be yes, and you're now known. Forever is more than these, it's from Satan, it's from the evil one. Swearing was practiced because of human deceitfulness. Think about it, it's human deceitfulness. And we see it in society today. I mean, you just have to look. People will twist status, maneuver them for gain. They look at politicians, how they word statements, just to maneuver it, to justify their conduct, to put their own twist in the law or in the Constitution, whatever it may be. And that's what the Pharisees did. That is leavened in our thinking process. And so, our deliverening as servants of God is, we need to analyze ourselves to make sure that our thinking and our thoughts and how we come across does not come across in any way that is dishonest or that is any duplicity. That our word is completely trustworthy and truthful and reliable.

And for instance, there are some times when you've got to go get some documents and they ask you, swear, and you can say, I prefer to affirm. And that is quite well accepted. In a number of studies, not just in the state. So, it's quite well accepted. So, lifting this principle to a spiritual deliverening, let us analyze ourselves whether there is any sometimes tendency in our minds to just kind of paint something in a little bit of a way. And let's be truthful. So, let's move on to the next point now, which is verses 38-42. We say, you have heard that it was said, an eye for an eye and a tooth for a tooth. But I tell you not to resist any evil person, whoever slaps you on a ranchine, turn to the other to him also. If anyone wants to steal you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go within two. If to him or asks you, and from him or wants to borrow, from you do not turn away. An eye for an eye. The law is quoted. Eye for an eye and a tooth for a tooth. Let's look again at the law. And so, Exodus 21, verse 22 and 25. Exodus 21, verse 22 and 25.

If man fight. Now, Yahweh have a squabble between two men. Two men are now in a fight. And now this is not just words. It's getting a little bit vicious. And they hurt a woman with child. So, you got this pregnant lady that gets in the middle, maybe try and separate them. And then these two guys are in a big squabble. And she tries and separates. And in the process of that, somehow they hurt her. Or a baby, let's put it this way. A baby in a womb.

So that she gives birth prematurely.

So that she has a premature birth. Yet, no harm follows. In other words, the baby lives. She's got a premature birth, but the baby lives. He shall surely be punished according to the woman's husband. Accordingly, as the woman's husband impulsive on him. And he shall pay as the judge is determined. So, it's not just, well, the husband says, oh, well, therefore, you're going to give me a million dollars tonight. It goes to court. So there's a matter that goes to court. And the man says, such, such. And then goes to court. And then the court decides, well, that's what it will be. So there is more than just between two people. But look now at verse 23. But if any harm follows, then you shall give life for life. In other words, if this lady, which is expecting, is trying to separate these two individuals that are fighting, somehow gets hit. And in the process, the baby dies in the womb.

The baby is unborn. Yet, but is now dead in the womb. And therefore, then she delivers the baby prematurely, but it's actually a dead baby. So it says, if harm follows, then you shall give life for life. That means the man that caused that will die.

And that tells you what God thinks about an unborn baby. Eye for eye, tooth for tooth, hand for hand, foot for foot. Burn for burn, one for one, stripe for stripe. So Yah is saying that in first place, no murderer shall escape from the death penalty.

Because that man is a murderer.

You look first at a higher spiritual level that talks about the second death. That is the serious component. We've got to be careful that we don't hurt other people that cause people spiritually to die spiritually. We've got to be very careful how we act.

But in God's law, you pay, you cause the damage, you pay for that damage. But the interesting point is you pay in equivalence.

And once the damage is paid, it's done. That's it. Sort it out. Today, people sue for excessive damages and things like that. So it's not talking about that. It's talking about an eye for an eye, tooth for a tooth. What is equivalent?

At the time of Christ, it appeared that they took people and they were not taking it to court. They were just handling situations, people to people, and said, You paid this to me and therefore you have hurt me, eye for an eye, therefore you pay me, eye for an eye, tooth for tooth.

In other words, they were dealing it as situations of revenge. Look at Leviticus 19 verse 18. Leviticus 19 verse 18.

Leviticus 19 verse 18. You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself. I am the Lord.

God always encourages us to love our neighbor, not to take vengeance.

And so, here we have, going back to Matthew chapter 5 verse 39, says, But I tell you, not to resist, not to expand, not to oppose, but whoever slaps you on the right cheek, turn the other head also.

And he gives now four examples. The first one is when there is a personal insult. The second one is a tunic, which is in the case of a legal matter. The third one is more like a military situation. And the fourth one is when there is a need to assist in the best way you can. And by the way, when you assist the best way you can, it does not necessarily mean money. Because sometimes when you give money, you're just enabling your situation to get worse.

But let's look at Jesus Christ's example when you were treated badly. Because that's the first example, which is a personal insult. Jesus Christ, when you're treated badly, it's in Isaiah chapter 50 verse 5 through 7, which is a prophecy of Christ. Isaiah chapter 50 verse 5 through 7.

And this section is about Christ, but let's just focus on the section 5 through 7. The Lord God has opened my ear, and I was not rebellious, nor did I take away, nor did I turn away. I gave my back to those who struck me. Jesus was beaten in the back, and my cheeks to those who plucked out of the beard. I did not hide my face from shame and spitting, for the Lord God will help me, therefore I will not be disgraced. Therefore I have set my face like a flame, and I know that I will not be ashamed. Even Jesus was, even though he was treated badly, he offered no resistance. He did not retaliate. We can see that example in John chapter 18. So turn with me to John chapter 18. That scripture, that prophecy, means for full. Look at verse 19. 323. Then the high priest, the high priest then asked Jesus about his disciples and his doctrine. And Jesus answered him, I spoke openly to the wall, I have always taught in synagogues and in the temple, where the Jews always meet, and in secret I have said nothing. Why did you ask me? Ask those who heard me. They were asking them, they witnesses. So, Yahweh in a court case, you, as in a court case, you should ask four witnesses, and ask the witnesses. They are witnesses. Ask those who heard me what I said to them. Indeed, they know what I have said. And when he had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, do you answer the high priest like that? Then Jesus answered him and said, if I have done, I have spoken evil, bear witness of the evil. What have I said wrong? I said, the law requires witnesses, you got witnesses, ask the witnesses. But if well, why did you eat me? Now, he didn't strike back, but it doesn't show weakness on his side, but it shows that he did not resist it. Christ did not retaliate. And so our example here in Matthew chapter 5, when we look at a servant of God, the leavening spiritually, we need to have a spirit of no vengeance, of no retribution. Let's look at two scriptures in the New Testament that talk about that. The first one I want you to look at is in 1 Peter chapter 2. 1 Peter chapter 2, we're going to read verse 18 through to the onwards.

When you are beaten for your faults, I mean, if you've done something wrong and you've beaten for it, you take it patiently. So what credit is that? You've done something wrong, so you get your punishment. But when you do good and suffer, that's the pointing out about Christ, there's no resistance. When you do good and suffer, if you take it patiently, this is commendable before God. Because that's what Christ did for us. For to dust, you were called. Why were we called, Brett? Yeah, it's one of the reasons why we called. One of the reasons why we called says, because Christ also suffered for us, leaving us an example that you should follow His steps. One of the reasons why we called is to suffer like Christ suffered. That's a profound statement.

That's part of apostles discerning the Lord's body, isn't it? Think about it. Verse 22, who committed no sin, nor was the seed found in His mouth. Who, when He was reviled and not reviled in return, when He suffered, even not threatened, but committed Himself to Him who judges rightly. Who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness, by whose stripes we are healed. Think about it. We quite often apply this, quite rightly, to physical healing.

But if you don't have revenge to other people, it's part of the healing process of reconciliation, isn't it? Emotional healing is another spiritual principle. We are beyond physical healing. By your stripes, we are healing. For you were like sheep going astray, but now returned to the shepherd and overseer of our souls.

How were we sheep going astray? We were sinners! And whilst we were sinners, God did not exercise vengeance on us. He exercised forgiveness and patience and grace towards us so that we could repent. So it's, Yah is a reason why we're called to be like Christ. The second example I want you to draw on is on Romans 12, verses 17-21. Romans 12, 17-21.

Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as it depends on you, as much as it depends on us, you do your part. Love peaceably with all men. Beloved, do not avenge yourself, but rather the place to wrath. For it is written, vengeance is mine, I will repay. Says the Lord. Leave the vengeance to God for the Day of Judgment, the last day. We need the sides as the right time to apply judgment. Leave it to God. That requires faith and trust. And as much as possible, live peaceably with all men. Therefore, verse 20, if your enemy is hungry, feed him. If he is thirsty, give him a drink. For in self-doing, you will heap coals of fire on his head. That is another profound statement worth of meditation. Do not overcome the overcome by evil, but overcome evil with good. And that is a Christian attitude of unleavened bread, spiritual unleavened bread. So, brethren, as we take this principle in Matthew 5, as the leavening, as a servant of God, we need to take this to a spiritual principle of no vengeance, of if it be possible, live at peace with all men. So, let's go on to Matthew 5, and let's go to the next section, which is verse 43, till the end. You have heard, that is being said, you shall love your neighbor and hate your enemy.

Where do you read in the Bible that you ought to hate your enemy?

You see, this is what they were saying, not what was written. This is how they were twisting on modifying the law. Or, love your neighbor, but hate your enemy. You know, interesting, if you look in this section of these six examples that Christ gives us, which starts in verse 21, through to the end of the chapter, the first one is that it's been said that, about, it says, if you're angry, look in verse 22, but I say to you, if that whoever is angry, interesting one, in verse 22, is with your brother. So it starts the section that don't be angry with your brother without a cause. It ends the section, how to treat your enemies, not your brother. And we know the law that says, love your neighbor as yourself. I don't have to turn there. Nowhere in the Bible says, hate your enemy. And that's why, and it continues and says, but I say to you, love your enemies. Bless those who curse you, do good to those who hate you, and pray for those who spitefully use you in persecution. That you may be the sons of your Father in heaven.

That we may be like God. What are some of the examples in the Bible about how to treat your enemy? Let's look briefly at some of those examples. First one example here is in Exodus 23. Exodus 23, verse 4 and 5. Exodus 23, verse 4 and 5.

If you meet your enemies' ox, what is donkey going astray, you shall surely bring it back to him. To your enemies! You can say, oh well, it's his. I'm not going to do anything about it. It's my enemies. No, but now he's talking about not only just your enemies' ox. This part, if you see the donkey or one who hates you lying under its burden, and you refrain from helping, you shall surely help him with it. So you see somebody that you don't like and is struggling, go out and help him. It doesn't say, love your friends but hate your enemies. It says, love your enemies too. Look at Proverbs 25. Proverbs 25. Proverbs 21. Verse 21. If your enemy is hungry, give him bread to eat. If he's thirsty, give him to drink. For so, you will heap calls of fire in his head. Now you can see where that was extracted from. And the Lord will reward you.

How did Christ reconcile us? Or put it another way. When did Christ reconcile us? When did Christ bring us back to the right way? Well, the answer is in Romans 5, verse 10. Let's look at that very briefly. Romans 5, verse 10. For if when we were enemies, we will be consoled to God through the death of his son. God gave us the sacrifice of his son when we were enemies.

Shouldn't we do the same to others? So, looking at from a spiritual principle of the leavening as a servant of God, we ought to love our enemies. So, let's go back to Matthew, chapter 5. And we read, you know, be like your father, which you may be sons of your father, verse 45. For he makes his son rise on the evil and on the good, and he says, rain on the just and on and just. For if you love those who love you, what reward have you got? Do not even attack collectors with the same? And if you greet your brethren only, what do you do more than others? So, you don't like that person going to return? That's what he says. Go ahead and return. Therefore, verse 48, Therefore, you shall be perfect just as your heavenly Father, your Father in heaven, is perfect. You shall be holy, as we heard in the sermon, we shall be holy, we shall be perfect, we shall be clean.

Alfred Plummer wrote the following. He says, To return evil for good is devilish. To return good for good is human. To return good for evil is divine.

So brethren, we have to strive to return good for evil. Because that is divine. That is how we can be the sons of our heavenly Father, to be like him, to be perfect like he is perfect. Sure, we're not perfect. And I don't think we'll ever achieve perfection in this physical life. But that is our goal, because one day, when Jesus Christ comes, and we get changed to spirit beings, then he will change our nature to a completely perfect nature. But in the meantime, we need to be striving to be like the Father. Jesus Christ came to reveal the Father. We need to be like the Father. So in this flesh, we'll never really be perfect. But that should be our goal and aim. And we have to analyze ourselves in these areas. Last week I covered two, this week I covered an additional four. As we prepare for the Passover and the Days of Unleavened Bread, let us analyze ourselves, that we have no anger, no disrespect, no contempt, that we cleanse our hearts from any last, as we saw last week. But this week, let us make sure that we build our relationships to reconcile, that we ensure that our world is reliable and trustworthy, that we are prepared to suffer, so that there is no vengeance, and that we love our enemies, so that we can be like our Heavenly Father. As we strive, brethren, to put on Christian Beatitudes, as we hunger and thirst for God's righteousness, as we desire to be more and more like our Heavenly Father with the help of God's Holy Spirit. May God help you, and God help me, and God help us to grow in the grace and the knowledge of our Lord and Savior, Jesus Christ, to be perfect as God is perfect. May God help you in your final preparation for Passover and Days of Unleavened Bread, and may I wish you all lovely and beneficial, spiritual, uplifting Passover and Days of Unleavened Bread.