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[00:00:00] Good morning, St. Paul Lutheran Church. It's Pastor Wolfmuller here. And this is the Sunday Drive to church podcast for Trinity Sunday. That's May 26, the year of our lord 2024. Trinity Sunday is the octave of Pentecost Sunday and really the last festival of the festival, half of the church year. There's two. How do we.
[00:00:23] There's three feasts in the church here that have these kind of durative celebrations. There's the decatave of Christmas, the twelve days of Christmas. So Christmas day starts the twelve days of celebrating Christmas, which ends on epiphany. And then there's two octaves, the eight days of Easter, which goes from Easter to the Sunday after Easter, and then the octave of Pentecost, which goes from Pentecost to the 8th day. That's Trinity Sunday. So we're in the third great kind of feasting time of the church year. Trinity Sunday is this culmination of Pentecost Sunday, and that's what we celebrate today. There's a lot going on on Holy Trinity Sunday, so we'll try to talk about it and see how far we get. But just maybe a little program note for this podcast. Carrie and I and Daniel and Isaac are traveling for the next few weeks. So we leave Thursday for England and we'll be there for two weeks and then back on Friday, then leaving again on Sunday after that in June to take the kids up to Colorado. So I'll be going two Sundays, then here on Sunday, and then we're leaving for the week to take kids to camp. I'm going to try to do this Sunday drive to church from a distance, so I might be checking in from some exotic places, but it remains to be seen if I'll be able to work it into the schedule. So my hope is that you will still be able to listen to this podcast for the next couple of weeks. I just can't guarantee it, but I'm going to try. Okay, so holy Trinity Sunday, we got to tell this week. Let's begin with the collect of the day, and then we'll dig into some of the texts and hymns and the creed, the big one at the nation creed today. So let us pray. Almighty and everlasting God, you have given us grace to acknowledge the glory of the eternal Trinity by the confession of a true faith and to worship the unity in the power of the divine majesty. Keep us steadfast in this faith and defend us from all adversities. For you, O Father, son, and Holy Spirit, live and reign one God, now and forever amen amen. That is, by the way, one of the few times that we, and we'll see it in the prayer of the church today too, that we pray to all three persons of the Holy Trinity. We do that in the prayer, in the collect, in the hymns. Holy, holy, holy singing to all three persons of the Holy Trinity. That's wonderful. Well, let's look at the texts we have. The psalm is psalm 29, the whole psalm, because it's a short one and we've had it. I can't remember when, but we've had it recently, so you probably remembered it. It's eleven verses.
[00:03:05] It begins with an address to the angels.
[00:03:11] Remember, one of the key questions for the psalms is who are we talking to? Or who is talking to whom? For example, psalm 22.
[00:03:21] The Son is talking to the Father. My God, my God, why have you forsaken me? Or psalm 23. The Christian is talking to the world. The Lord is my shepherd. And then halfway through the Christian is talking to God, thou art with me. Here the church is talking to the angels.
[00:03:39] Ascribe to the Lord, o heavenly beings, ascribe to the Lord glory and strength. Can you imagine? Here we gather together and we as a congregation are singing to the angels and telling the angels to praise the Lord.
[00:03:54] That's pretty cool.
[00:03:55] This is a psalm about the voice of the Lord, which really is probably talking about the Holy Spirit.
[00:04:03] The word of the Lord is the son. The voice of the Lord I think would refer to the spirit. Verse three. The voice of the Lord is over the waters. Verse four. The voice of the Lord is powerful. The voice of the Lord is full of majesty. Verse five. The voice of the Lord breaks cedars. Verse seven. The voice of the Lord flashes forth flames of fire. Verse eight. The voice of the Lord shakes the wilderness. Verse nine. The voice of the Lord makes the deer give birth. Wow. And those in his temple cry glory. That's what we cry. Glory to the Lord. It's a beautiful.
[00:04:34] It's a beautiful hymn. Verse ten. The Lord sits enthroned over the flood. That's Jesus. The Lord sits enthroned as king forever. And then the last verse is this prayer. May the Lord give strength to his people. May the Lord bless his people with peace. This is how we should be known, as people of strength and peace.
[00:04:54] Those two often contradict each other, don't they? We think, well, strength means war or peacefulness means weakness. But we want to be people of strength and peace.
[00:05:05] That's the prayer of psalm 29. And then we go to the Old Testament this glorious calling of Isaiah, the prophet. So it's Isaiah, chapter six. And most of the prophets put their calling in chapter one, like Ezekiel, chapter two. Or the word of the Lord came to Joel or Amos. That happens almost in verse one. They start with their call, but Isaiah holds off, and he puts his call when he was called directly by God to be a prophet already in chapter six, which is pretty amazing. And it's in the year that King Uzziah died. Now, you'll notice a little note in the scriptures, and I hope you pay attention to this.
[00:05:46] Each week when we're reading the scriptures, we put a little note about when the scripture was written, and then we try to put a note about when the event happened in history. We especially do that for the gospels. So you'll notice, for example, for this gospel, John three, it says Jerusalem, Nisan 30 AD, written by Saint John, 90 to 100 ad. So the event happened in the fall, or, sorry, fall. Spring. In the spring of the year 30. But John wrote it in the year 90. So there's a 60 year gap between when it happened and when it was written down.
[00:06:25] The same is true of the Old Testament. So we put when. I guess we have that also in the. This is kind of nice. I just am noticing this. We have it also in the epistle reading from acts. It's talking about Pentecost 50 days after the resurrection. So that would be spring of 33 AD.
[00:06:43] We have it written by Luke in 69 AD.
[00:06:47] So again, there's a gap between when the things happened and when they were written. So you always see a note about when the text was written. And that's what we have. Isaiah written by the prophet Isaiah in Jerusalem, 680. Oops. Should say BC. You can correct that in your bullets. Not 86, 80 BC. But the event Isaiah is telling us when this happened, in the year that King Uzziah died, I saw the Lord sitting on a throne high and lifted up. I just realized you guys are thinking, pastor, you know what's really great for a podcast while we're driving is to give all these dates. That's super helpful.
[00:07:25] Maybe the passenger can write them down anyway. You'll just have it in your mind for when you're looking at the bulletin when you get to church. Here's the point. We have the note about when the text was written. But sometimes, if it's a historical event, it happened a long time before that. And that's true in the Old Testament. The year that king Uzziah died is the year 739 BC. Now look at that Isaiah is writing this down in Jerusalem in, in 680 BC. That's when he's ending his ministry. But his calling was 59 years earlier, in 739 BC. Now, there's six or seven times in the book of Isaiah when Isaiah will give us a note about the date when the thing happened. But can you imagine that this prophet Isaiah has this huge, long ministry? He's called into the prophetic office in 739, and he's writing down all these oracles that he made at all these different times. He's writing them down and collecting them. In 680, he had a 59 year prophetic ministry. That's a huge, long ministry. That's an amazing thing to think of. And this text takes us way back to the beginning when he was called. He was a priest serving in the temple the same year that King Uzziah died. King Uzziah, remember, is also Josiah, who was a good king, although he acted like a priest at one point, and the lord punished him by sending an earthquake, but he died. And now Isaiah is serving in the temple. And the curtain of the temple, remember, they would go into the holy place, and they would serve at the incense altar and light the candles and put the showbread there. And the curtain of the temple fades away. And Isaiah sees the Lord sitting on the throne. So instead of seeing past the temple, where the Ark of the covenant is, Isaiah gets a glimpse into the heavenly council, and there's the glory of the Lord.
[00:09:23] It's an amazing thing to imagine, because when Isaiah was in the temple, there would have been the ark of the covenant and the two angel, the two cherubim above the ark and the two cherubim in the cloth. But the picture fades away, and Isaiah gets a glimpse of the reality. And there those four living creatures are flying around the throne of God, and they're singing the heavenly hymn, holy, holy, holy, holy to the Father, holy to the Son, holy to the Holy Spirit. The angels are praising God, and the whole house shakes, and it's filled with smoke. And Isaiah falls on his face and says, woe is me. I'm lost. And why? He's got a bad conscience for his own sin and for his people's sins. I'm a man of unclean lips, and I live in the midst of a people of unclean lips. And my eyes have seen the king, the lord of hosts. And one of the serobim grabs a coal that was on the altar. Now, this is probably from the incense altar that was burning there in the Tabernacle. But here's the point. Is that that incense altar in the Tabernacle is a reflection of the prayers of the saints in heaven. And so there's this blending of these two realities, the reality, the earthly reality of the tabernacle and the heavenly reality of the throne of God. And so the angel grabs the tongs and takes that ember, that coal, and touches Isaiah's lips, which you have to say, oh, boy, you know, that's not a good idea. That's, if any. I mean, the last place you want a coal to touch is your lips. I mean, so in your tongue, it's so sensitive. But that, behold, this has touched your lips. Your guilt is taken away. Your sin is atoned for.
[00:11:20] So that the angel with this coal sanctifies Isaiah, purges the sin. This is the forgiveness of sins, is applied straight to his lips so that Isaiah, and this is a picture of all the prophets and apostles can now have holy lips to praise God's name.
[00:11:42] There's something about the lips also being cauterized so that when the Lord says, you're going to preach and the people aren't going to listen, but you're going to keep preaching. In other words, those sanctified lips are also hard lips. They're lips from which drip the sweetness of God's mercy in the gospel. But they're also lips that are hardened to preach the severity of the law. And then once that forgiveness is applied, the voice of the Lord says, whom shall I send? Who will go for us? Notice the us there, Father, Son and Holy Spirit. And I said, here I am. Send me. Isaiah is ready now. He's got these, these sanctified lips, and he's ready to go and preach.
[00:12:24] That's pictured in our stained glass windows. Make sure to look at the Isaiah window this Sunday. It's the, I remember I was giving a window tour of the church one time, and one of the kids says, who's that guy eating a spicy chicken nugget? That's Isaiah. Isaiah. And the coal touching his lips, that's sanctifying.
[00:12:48] So, so good. Beautiful. And then we have the second lesson, which is acts, chapter two. This is a continuation of our epistle reading from last week. Pentecost. So this is Peter's second half of Peter's sermon. Remember, the first half of his sermon is, they're not drunk. This is the promise of Joel. I'll pour out my spirit on all flesh. And then he says, men of Israel, hear these words. Jesus of Nazareth. And he leans right into him. He preaches the law because they crucified Christ.
[00:13:19] And here, these are all the things that were promised.
[00:13:23] These are all the things that the Lord was going to accomplish, and he has accomplished them, including the promise that the seed of David would sit on the throne. That happened in the resurrection of Jesus. Peter says, this Jesus God raised up, and of that we're all witnesses, martyrs, being therefore exalted to the right hand of God, and having received from the father the promise of the Holy Spirit, he's poured out this that you yourselves are seeing and hearing. For David did not ascend into heavens, but he himself says, the Lord said to my lord, sit at my right hand until I make your enemies your footstool. That's a psalm 110, the ascension psalm, that most, third most quoted Old Testament passage. In the new psalm 110, verse one, the Lord said to my lord, sit at my right hand.
[00:14:10] And then Peter's conclusion to his great Pentecost sermon, let all the house of Israel therefore know for certain that God has made him both lord and Christ, this Jesus whom you crucified. And they were cut to the heart. That's what happens next. We don't have that reading. They were cut to the heart. What must we do? And Peter says, repent and be baptized, every one of you, in the name of Jesus, for the forgiveness of sins. And you'll receive the promise of the Holy Spirit. That's for you and for children and for all who are far off, for all who call upon the name of the Lord will be saved.
[00:14:42] How beautiful.
[00:14:44] That's the pentecostal epistle reading. And then the gospel reading takes us back to John, chapter three.
[00:14:53] This is also the historic one year reading for Trinity Sunday. Although if you're in a historic one year church, the lesson ends at John 315 and doesn't have verse 16. For God so loved the world that he gave his only begotten son.
[00:15:12] What? I would always read it anyways. You can't not read that verse. It's so good. Now the story is, and this is another place where the date notes are very helpful because it says John three and it says Jerusalem, Nisan 30 AD. Remembering that Nisan is the Passover month, so that's a month in the spring.
[00:15:32] 30 Ad is the very beginning of Jesus ministry. So he had a three and a half year ministry which ended in Nisan of 33 AD. So we're three years before the crucifixion, remembering also that the bulk of Jesus ministry was up in Galilee in the north and then down in Perea and beyond the Jordan. Jesus wasn't in Jerusalem. That much. But he had two times of judean ministry, what's sometimes called the early judean ministry and the late judean ministry. Well, here we're in Jerusalem, and it's early on, so we're part of that early judean ministry. In fact, Eusebius, the church father, when he's writing about the gospel of John and why John wrote his gospel, he indicated that John was filling in the gaps where the other gospel writers didn't say that much. And this is one of those gaps. I mean, we would hardly know anything at all about the early judean ministry of Jesus if it weren't for the gospel of John. So John is filling us in on some of these early events. So they're in Jerusalem.
[00:16:40] Maybe they're staying at the house of John. The apostle John the Baptist is still down in Judea, in the Jordan, baptizing Jesus is doing some miracles, including cleansing the temple.
[00:16:55] And he has caught the attention of one of the Sadducees, sorry, one of the SAnhedrin, a Pharisee named Nicodemus.
[00:17:06] So NicodEmus is going to. So the PHarisees are already starting to talk about Jesus, and they've noticed him, and Nicodemus has noticed him, maybe more than the others, with an open mind, and he's trying to figure Jesus out. Now, what is the state of Nicodemus's faith? Is difficult to tell by the text. It seems like if it's there, it's very embryonic, just starting to come to life. But wonderfully. We actually hear about Nicodemus at the end of the Gospel, when he goes with Joseph of Arimathea. And the two of them arrange for the burial of Jesus, for his body's removal from the cross and for him being placed in the tomb. It's Joseph's tomb, but NicodEmus is there helping. So these two of THe Sanhedrin are the two that become believers. Now, remember, the sanhedrin is made up of Pharisees and sadducees both. And so the SAnhedrin comes. Remember, the invention of the Sanhedrin goes all the way back to Moses when he was up all day, all night, judging the people. And Jethro, his father in law, says, what are you doing, Moses? You need some help? Why don't you choose 70 elders from among the people? And they can be like a. Like they can be a court, and they can hear the trials and the arguments and the disputes from all the people that are underneath them. And if something's too hard for them, then they can bring it to you. So Moses puts in place, at the wisdom of Jethro, this group of 70 judges. Who would hear cases and make judgments. And if they were too difficult, they would go up to Moses, like the supreme court. Well, that's the Sanhedrin. That's the court of the 70. And it existed from that time all the way to the time of Jesus. It's the Sanhedrin that Jesus has brought before with Annas and Caiaphas. And they're the ones that condemn him and bring him to Pilate. That's that same court put in place by Moses. And it was made up of pharisees and Sadducees and other rulers of the people. Remember, the Sadducees were connected to the priesthood. They were the Levites. So they were connected to the Sacrifices and the priesthoods. And all the activity of the Temple. And the Pharisees were laypeople. They were not Levites, but they were lay theologians. And they were connected to the life of the Synagogue. Okay, I feel like I'm getting into the history without giving you the history. So go back to the.
[00:19:37] Go back to the. To the exile in Babylon. When the Nebuchadnezzar destroyed the temple and destroyed Jerusalem. And all the people were exiled all over the world. And they now had to ask the question, how can we be jewish without a temple, without making sacrifices, without being able to go to Jerusalem? And out of that reflection came the Pharisees and the Synagogue. We're going to be devoted to hearing the word of God. And obeying God with our lives. So you had these two strains of jewish thought. You had the Pharisee strain, which was reading the scriptures and doing good works to please God. And you had the Sadducee strain, which was worshiping God through the sacrifices. And those two practices developed into two different theologies. So the Pharisees, for example, had as their holy books Moses and the prophets.
[00:20:34] Whereas the Sadducees really focused on Moses. The first five books.
[00:20:39] The Pharisees had the doctrine of complex doctrine of angels. The Sadducees did not. They were kind of open, were simplistic about the angels.
[00:20:47] The Pharisees had a strong doctrine of the resurrection. The Sadducees did not. That's why the Sadducees questioned Jesus and say, whose wife will this lady be in the resurrection? Because they really had no doctrine of the resurrection.
[00:21:02] So they were arguing about these two things. You had these two schools of thought, the Sadducees and the Pharisees, that were happening. And that's kind of all in the background. Well, here's Nicodemus. He was a Pharisee and part of the Sanhedrin, that ruling body. And he's wondering about Jesus. And he comes to him at night and it seems like he wants to butter Jesus up. Rabbi, we know that you're a teacher. Come from God. No one can do these signs unless God is with him. And Jesus says to him, truly, truly, I say to you, unless you're born again, you can't see the kingdom of God. In other words, you don't know what you're talking about. You think you see stuff, but you can't because you're not born again. And then this beautiful conversation unfolds in which Jesus talks about the Old Testament. That what it means to be born again, what it means to be born of the spirit, what it means that God is. What is God doing?
[00:21:51] All of it should be understood against the background of the pharisaical doctrine of salvation by works.
[00:21:59] That was the basic idea of the Pharisees, is that through obedience you can work your way into heaven. And Jesus says, nope, it's by faith, believing in the one sent from God. That's how you attain eternal life.
[00:22:16] Well, more on that in a few minutes when you get to church. Now a couple of holy trinity things. First is to note the hymns. We have the hymn of the day, holy God, we praise thy name. And the closing hymn, we praise you and acknowledge you. That most beautiful hymn. Those are both versions of the te deum. Remember this? Te deum. We praise you, o God from men's we acknowledge you to be the Lord. All the earth doth worship thee, the father everlasting. That's an ancient, ancient hymn. In fact, nobody knows where it comes from.
[00:22:48] The tradition is that it was written by Saint Augustine and Saint Ambrose on the occasion of Ambrose baptizing Augustine.
[00:23:02] Augustine waited for a long time to be baptized. In fact, I think he was, if I remember right, he was baptized like right before he became a bishop. In other words, he'd like been through seminary and he was going to be in charge of the church. And then he was baptized. And they did this goofy business where they would put off baptism till later in life because they thought that it took care of all your past sins. But then you needed to worry about the future sins. So they'd wait and wait and wait for baptism. It was a bad practice, but it seems like that happened with Augustine. He waited and waited until baptism so that when he was baptized, this was a big deal. It was almost like baptism. Not even just baptism and confirmation on the same day, but like baptism and ordination on the same day. Now, this is from memory, so don't hold me to this. But the tradition was that Ambrose and Augustine wrote the te deum for the occasion of his baptism. It was a hymn of praise written for that. Now, that's a tradition, and it's a pretty cool tradition, but we don't know if it's true. But it's this great hymn of praise, and it's been adapted into these two hymns that we're going to sing. Holy God, we praise thy name, and we praise you and acknowledge you. They're both adaptations of the te deum. The te deum is so important, such an important hymn that Luther calls it the creed. As we sing in the creed, he says a couple of times, and he's talking about the te deum. It's so full of beautiful theology. So we have it a couple of times, but speaking of the creed, we're going to say together the Athanation creed. We don't do it enough.
[00:24:28] We always do it on Trinity Sunday. I always think we should do it a couple of other times during the year, but I forget, so it's my own fault. Someone remind me around reformation time that we should say the athanasian creed. We'll confess it all together, even though it's long, because it's so good and we want to confess it now.
[00:24:49] Here's the trouble with the athanasian creed. Number one, it's kind of unfamiliar because we don't do it enough. Number two, it's pretty long. Number three, it's pretty complicated. And number four, it has these things in it which throw you off.
[00:25:02] There's two times that always.
[00:25:05] When we say the athanasian creed, there's two. There's two places where you stumble over it, and the problem is you stumble over those things and it makes you miss the other things that are happening. It's like trying to look. It's like going into the mountains. There's beautiful scenery, but the path is really rocky, so you always are, like looking down at the path and you miss the beautiful scenery. The two things that people get tripped up on is, first, the word Catholic, which is right at the beginning. Whoever desires to be saved must above all, hold to the catholic faith. The catholic faith is this. That's the first one. And then the other one comes at the end, where it talks about, those who have done good will enter into eternal life, and those who have done evil into eternal fire, and we think, oh, that's works. Righteousness. So what I would like to do now, how long have we been going here in this podcast? I would like to kind of, oh, 25 minutes. I bet most of you are at church already. For those of you who live a long ways away, this is the bonus.
[00:26:02] I want to kind of clear up those paths, those rocks out of the path so you don't miss the big picture of the creed, because there's so many things to consider as we confess the co eternality and the co power and the co rule and the co majesty of Father, Son and Holy Spirit, that the Athanation Creed is an act of worship. And so we don't want to get tripped up on these things. So first one's easy. The Catholic is a greek word, catholica, which just means according to the whole cata ole according to, or something like that, Catholic. So that means everywhere, all the time. So the catholic faith is the faith that's confessed by all christians everywhere. It's what it means to be a Christian is to confess this faith. Notice it's small c Catholic, not large c Catholic, large sea Catholic is the title claimed by the Church of Rome, which ironically enough is contradicted by the word Rome. In other words, if you say the Roman Church, that's of that place, if you say the catholic place, that's everywhere. So you're either roman or you're Catholic, you can't be both. But this is the sort of audacity of the Roman Church, is to claim that they are the universal church. And that was the problem. I mean that's what started the splitting up of the church, because the pope claimed universal authority over all the other bishops. And the other bishops were like, what are you talking about? And so that led to the great schism of 1054, all the divisions of the church since then, because the church in Rome claims to be the church capital c Catholic. That's not what we mean. We say, no, you're not the Catholic Church because you, well, because you forbid the preaching of the gospel for one, and that's probably enough. The Catholic Church means here, when we say lowercase Catholics, we mean the church. What the church has always confessed and believed, the first chief great mystery of the christian faith, the doctrine of the Trinity.
[00:27:57] Now the second place that people get tripped up is at the end when it says Jesus at his coming. All people will rise again with their bodies and give an account concerning their own deeds.
[00:28:08] And those who have done good will enter into eternal life, and those who have done evil into eternal fire. This is the catholic faith. And people hear that and they're like, wait a minute, pastor, that's works. Righteousness. You do good, you go to eternal life, you do good, bad, you go to eternal fire. Well, these two texts are quoting two different verses, so we must all appear before the judgment seat of Christ that each may receive the things done in the body, whether good or bad. Second Corinthians five, those who have done good will go into the resurrection of life, and those who have done evil to the resurrection of judgment. That's Jesus in John 529. So here's the way, I think to understand this, and we'll probably do a little bit of this work in Sunday school, as we always have to do it during the athanasian creed. But I want to read to you the text from John, chapter five all the way through the whole paragraph. So let me just first read John 529, and then I'm going to go back and put it in context.
[00:29:11] At the last day, those who are dead will hear the voice of Jesus and come forth. Those who have done good to the resurrection of life and those who have done evil to the resurrection of condemnation. So that's what Jesus says, and that's what this verse is talking about. So let me just put it in context.
[00:29:28] Jesus says, starting in verse 24, most assuredly, I say to you, he who hears my word and believes in him who sent me has everlasting life and shall not come into judgment, but has passed from death into life.
[00:29:45] Most assuredly, I say to you, the hour is coming, and now is when the dead will hear the voice of the son of God, and those who hear will live. For as the father has life in himself, so he has granted the son to have life in himself and has given him authority to execute judgment also, because he is the son of man. Do not marvel at this, for the hour is coming in which all who are in the graves will hear his voice and come forth. Those who have done good to the resurrection of life and those who have done evil to the resurrection of condemnation.
[00:30:17] I can of myself do nothing. As I hear, I judge, and my judgment is righteous, because I do not seek my own will, but of the father who sent me.
[00:30:28] So I think these two things need to be kept in pairing with one another, that the judgment on the last day is a judgment based on works, but it is not disconnected from the faith that the Lord gives us to not be judged. So there is, as Paul says in Romans eight, no condemnation for those who are in Christ Jesus. We are already judged righteous and alive. So the judgment day is a day that we're longing for, because it's the day that the Lord makes everything right, that he writes all the wrongs done in this world. And it's not a day to be feared, but a day to be longed for. For us, it's a day of fear and horror for those who do not know God. But the judgment is based on works. But for us, it is chiefly the works that Christ has done for us, and then the works that come, Christ has done through us, which will be, amazingly enough, rewarded on the last day. So if we can clear up those two, I think, stone stumbling stones in the athenation creed, then really I would commend it to you to pay attention to the great mysteries of the faith that are being confessed. There are not three almighties. One almighty. The father is God, the son is God. The Holy Spirit is God. They're not three gods, but one God, this great and holy mystery. All right, that should do it. Sunday. Excuse me. We're going to do the conscience still in Sunday school, which I think we'll have to finish this week because we're going to be gone next week, and then we'll. So we'll be back in the Hebrews back in, when we're back in June. So we'll finish the topic of the conscience. So bring your questions to Bible class. Don't miss Bible class. And we have the Mucri Merdi wedding at 02:00 today. So plan to go grab a quick lunch at Pokey Joe's and come back for the wedding. It should be glorious. So wonderful to celebrate with those two families the joining of Sam and Audrey, both members of the congregation. So that's really fantastic. God, we praised for all these weddings, so hope to see you there as well. Thanks so much, everyone. God's peace be with.