 Good morning, everyone, to see all of you, just hoping that we don't see the glass door, sir. Thank you, Aishwarya. No, don't put it on. Okay, so we'll begin class. Today we're going to look at Romans chapter 3. We're going to study Romans chapter 3. So before we begin class, can one of you lead us in prayer, please? Anyone who can lead us in prayer? Prabhakar, can you lead us in prayer, please? I'll pray. Thank you, Kenji. I commit this class into your hands. And this is my prayer, but whatever you are praying to learn, please be of benefit to us as a family. This is a group. This is my prayer for teacher Celina. She proceeds to pray for God to give her guidance, give her the spirit, please don't mind understanding what she teaches us. I pray believing in the mighty name of the Lord Jesus Christ. Amen. Amen. Thank you so much, Kennedy. Okay, so today we look at Romans chapter 3. Can one of you please lead verses 1, 2, 2, verse 8? Anyone can lead verses 1, 2, verse 8, please? Romans 3, 1, 2, 8, yes, please. Okay. What advantage has the Jew or what is the prophet of circumcision? Much in every way. Do you believe because to them were committed the oracles of God? What if some did not believe? Will their unbelief make the faithfulness of God without effect? Certainly not. Indeed, let God be true, but every man a liar, as it is written, that you may be justified in your words and may overcome when you are judged. But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath as big as a man? Certainly not. For then how will God judge the world? For if the truth of God has increased to my light to his glory, why am I also still judged as a sinner? And why not say, let us do evil that good may come, as we are slenderly reported and as some affirm what we say. Their condemnation is just. Thank you. Okay. So in the first part of this chapter, Romans chapter 3, verses 1 to 8, Paul is asking some questions and answering these questions himself. And this is in regards to judgment. Now, in chapter 2, we see that Paul has already established the fact that all will be judged according to the Gospel. And now Paul addresses some objections that would be raised against God's judgment about how God will judge. So he's asking some questions regarding this and he's answering himself. And hence we call these questions as rhetorical questions because he's asking the questions himself and he's answering it himself. And hence we call such kinds of questions as rhetorical questions. Paul's intent in asking these questions is basically to get people to think. His intent also in asking these questions is to address something that they are asking or they have been asking. And it's not an intent to get an answer from them because Paul himself is going to answer these questions that he is raising up or which he thinks people have in their minds. So even as we study this chapter, we can just follow through what Paul's thinking as he presents his various logical arguments, his questions, his answers in chapter 3. Or we can follow how he's unfolding the truths of God even as he asks his questions and answers them in chapter 3. Now we need to remember that the truth is basically coming from the Holy Spirit. The Holy Spirit is saying what needs to be said or the truths that need to be communicated to the church. So the Holy Spirit knows what truths or revelations need to be communicated to the church at home and he's communicating these truths. But it's basically being written for us by the Apostle Paul in his own skill, in his own language and in the context of where he's coming from, his understanding or his culture. So in this case Paul is writing and so he's writing from his own skill, his own language and the context that he is coming from. So he's using his language, he's going to be using his words and his thoughts but the truth that he's presenting here is from the Holy Spirit and the Holy Spirit is saying I want these truths to be addressed to the church and we see Paul addressing these truths. So Paul is a very logical thinker and hence he's expressing these truths in a very logical manner for us. So he starts off by asking this question which obviously any Jew would ask the Jew would be thinking or asking okay all this time we as Jews we are thinking that we are the chosen people of God we have the laws, we have the covenants, we have the circumcision covenant and through us all the nations of the world would be blessed. So that is what we've been thinking all this time but now Paul you are saying that they are all sinners so are we of no use then? Are we of no use because we have been chosen because God wants through us all the nations of the world to be blessed and now Paul you're saying that we are all sinners so are we of no use? So is it useless or is it unprofitable for us to be a Jew? So Paul may be thinking this must be a question that's running to the mind of a Jew and so he's asking the question and he himself answers the question so he was too he says you know he's answering he says of course not you know the Jew has an advantage to them because what is the advantage to them is committed the oracles of God he's saying you know you choose or be a Jew because he himself is a Jew Paul is a Jew so he's saying be a Jew or you choose God's people because you have been committed with the word you've been committed with the law you've been committed with the commandments so he's not saying that you know that they're totally discredited you know and there's no importance of them being a Jew God has chosen them and through them he is going to reveal his laws he's given the oracles and hence by stating this you know Paul is answering his first question and what is his first question his first question is what advantage then has the Jew or what is the profit of a circumcision so he's saying yes there is an advantage to us Jews are committed the oracles of God the commandments of God the word of God and you as people of God have been committed and you have been given the word of God and hence you're totally you know totally not discredited there is some importance of you being a Jew and we see later on in chapter 9 verses 4 to 5 Paul again you know highlights the special place of Jews have and the nation of Israel has he says in chapter 9 verses 4 and 5 who are Israelites to whom pertain the adoption the glory the covenants the giving of the Lord the service of God the promises of whom are the fathers and from whom according to the flesh Christ came who is overall eternally blessed God amen so he's saying yes you know all of us are sinners including you Jews but still you're not totally discredited there is an importance of you being a Jew because you have been given the oracles you have been given to you have been committed the word of God and in verse chapter 9 verses 4 and 5 he says you have the glory with the covenants the law you are the ones who are called to serve God you are the ones who have been given the promises of God and from you know you have the forefathers and from you know from your race comes Jesus Christ who is overall eternally blessed to whom all the nations of the Lord will be blessed so he asked the first question and he answers it himself now the next question that most probably audience of the people there would have asked or would have you know this question I run through their minds is in verse 3 where it says for what if some did not believe did that unbelief made the faithfulness of God without effect ok so the question I call the same here is if we don't believe or if we Jews and Jews don't believe does it affect all of this you know if we don't believe it will change anything about God ok and Paul goes on to answer he says certainly not which means no it will not change anything about who God is God will still continue to be faithful and in verse 4 he says let God be true in every man a liar ok so Paul is saying somebody who believes the word or somebody who receives the word or somebody who does not believe or somebody who does not receive the word is not going to change anything about God he is going to be the same he is going to be still the same God he is still going to be faithful and he is still going to be true and then Paul goes on to quote a portion from David's prayer of repentance after he had sinned which we did in Psalm chapter 51 verse 4 where the psalmist David after he sinned he says against you you only have sinned and done this evil in your science that you may be found just when you speak and blameless when you judge ok so Paul is scoping this to reiterate again that God unbelief you know does not do away with the truth that we have sinned against God and that God is still just he is blameless when he judges sin this is the second question and then he answers the second question as well now in verses 5 to 8 he asks the third question and he answers it again it was by the says but he got unrighteousness demonstrates the righteousness of God what shall we see so you know some Jews might be thinking or asking this question that if they're unrighteousness or they're wrongdoing is showing God as righteous you know is showing how righteous God is and is showing God as a righteous judge because he's the one who's judging then is God unjust in inflicting wrath on us so you know basically saying is God being unjust by punishing us Jews because our wrongdoing is putting God in the good light our shortcomings our wrongdoings is showing that he's a God who judges sin is showing that he's a judge a just God is showing that he's a righteous God is showing that you know he's a God of truth and he judges sin so if our wrongdoing our mislead is putting God in the good light is portraying God in a good sense then you know why is God punishing us or we can present this in another way saying that if you know when we Jews stand alive and we are judged because of that light and showing that God is true is actually making God look good and is actually showing that he's a God of truth so then if our sin our shortcomings are not keeping the law or following short of the law if it's making God look good to show that he's a God of truth he's a God of righteousness he's a righteous judge then you know why are we being judged as sinners because you know after all our life is making God look good okay now just to give you an example if you look at you know the life of if you look at the notes it's written there about to this scarlet if you do this scarlet it makes an argument like this saying he goes to God and says Lord I know that I betrayed Jesus or father or God I know I betrayed Jesus but you used it for good in fact if I hadn't betrayed Jesus if I hadn't done this then Jesus wouldn't have gone up the cross and people wouldn't have been saved and what I even did you know my wrong deeds what I even did is even fulfill scriptures then how can you judge me if all of what I have done is actually you know bringing about you know the plan of God is fulfilling the God fulfilling God's plan and is even fulfilling the scriptures so this is an argument that is here and the Jews are saying you know our unrighteousness is revealing the righteousness of God and if our life is revealing the truthfulness of God and the wrong that we are doing is showing God as good and how great God is then why are we judged for the wrong that we are believing and Paul goes on to say that in verse 8 that some people are falsely abusing Paul that he's teaching them to do this and teaching people that and saying that let us do evil that good may come now what is Paul's response to is this so Paul's response to this is what he says in verse 6 in verse 6 he says God does not want us to do evil or God does not want us to be unrighteous God does not want us to be to sin and to wickedness that he can do good to speak lies so that he can look good as a God of truth God does not want us to commit unrighteousness so that his righteousness is shown and that's why he says in verse 6 he says certainly not God is not an unjust God he is going to judge the world and he is going to judge the deeds so having set the truth that you know our unrighteousness our evil deeds our speaking lies is not going to is not so that God can look good is not so that he can show that he is a God of truth or he is a God of righteousness so Paul says certainly not God is not an unjust God he is going to judge the world he is going to judge our deeds so what is God's response to what Judas would have said Judas I just said what Judas would have gone with his argument to God but what would God have replied to Judas God had told Judas yes you know God used to wickedness to bring about his plans and purposes to fulfill what was said in scripture but it was still your wickedness there was no good there was no pure motive in what you did Judas you could appear motive in your heart with what you did and it's not a credit to you that God brought about good out of the evil or the wickedness that you did you still stand guilty before God God does not use our wickedness our unrighteousness to show himself as good he does not need to do that he does not need to use that to show himself to fulfill his plan of purpose fulfill what was did in scripture and God says there's Judas no you know but in spite of that God brought out something good out of the evil but you still stand guilty before now Judas stands guilty before God on three counts one is in his deed second was desire third is his motive Judas did sin before God his deed was an act of betrayal of a friend or a master or his teacher the second thing is his desire his desire was for the 30 pieces of and the third thing is his motive his motive was to please the chief priest rather than to stay faithful to his master and who trained him for the last three years okay after God brings out something good out of our wrong as we see Judas's case God's purpose was still carried out yet he judges Judas his sins and you know God would judge each one of us on these three things our deeds, our desires and our motives okay now Apostle Paul does not take time to you know he answers this question running across in the mind of the Jews they would have even asked this question he answers it but you will see here that Paul does not take time to respond to the slander and the false report about him he simply states okay he simply states I think he was he simply states it was it was age that their condemnation is just which means he essentially leaves it to God to handle such people knowing that God would judge righteously and this is something you know we can learn this lesson that each one of us learn even as people you know we how to deal with people who slander us who speak evil of us who falsely accuse our ministry you know Paul does not respond to them as slander of course he simply states their condemnation is just that means he just lets God deal with them so you and I also you know we just basically let God deal with them those who condemn us those who slander us those who spread a false report against us on our ministry so that is the questions that he answers in verses 1 to verse 8 okay verses 1 to verse 8 he answers these two questions and he asks these three questions and he answers with him so now we look at verses 9 to 20 anyone has any questions about verses 1 to verse 8 any questions about verses 1 to verse 8 I hope you are able to understand and follow through yes Parthal but I have one question can you please explain the difference between motive and desire just clarify a little bit thank you Parthal okay so you want me to explain motive and desire right so here we see in Judith's case that you know his desire was for money okay his desire was for money so sometimes a desire can be for a position for a fame for a high placing for people to speak well of us to make more money to climb up the ladder of success but our motives why we are doing what we are doing also be judged is our motive to be in a leadership position in the kingdom of God is it because we want to you know enhance the gift of God that has been given to us and hence fulfill the calling or the office that God has called us to the office of leadership because we have the gifts to fulfill that calling to fulfill that to fulfill that function and is our motive to use our leadership and our function to further the kingdom of God or is it our motive for us for for our hidden desires like for fame to make more money to be spoken of well to be famous in the city or you know whatever to get promotion whatever so what is our motive our motive is for Jewish his motive was he wanted to please the chief priest rather than being faithful to his master so his motive to come into leadership position is it to further God's kingdom to fulfill God's calling in your life the office the function that he's called you to leadership to fulfill his kingdom to stay committed to your master to stay faithful to him or as your motive of leadership to fulfill your desire your passion of making more money or fame or position or status in that so did that help Manki? yes thank you okay so anyone has any other questions thank you Manki anyone has any questions there's no questions can be move on okay we look at verses 9 to 20 can somebody read verses 9 to 20 please anyone verses 9 to 20 what then are we better than they not at all but we have previously cast both Jews and Greeks that they are all under siege as it is written there is none writer no not one there is none who understand there is none who seek after God they are all tender side they have together become unprofitable there is none who does good no no one their throat is an open tomb with their talent they have practiced the siege the poison of earth is another elite whose mass is full of casing and bitterness their feet are sweet precious blood destruction and misery are in their ways and the way of peace they have not known there is no fear of God before their eyes now we know that whatever the law says it says that those who are under the law that every mass may be stopped and all the world may become guilty before God therefore by the deed of the law no flesh will be justified in his side for by the law is the for by the law is the knowledge of the thank you Maggie here Paul moves on to the next point he has another question and he says what then are they better than they are the Jews better than the Gentiles and Paul says no not at all why is why can't he say that the Jews are better than the Gentiles because the Gentiles are better than the Jews he says because both Jews and Gentiles have sinned you know both are under sin and yes Jews have a special place in God's site you know they have been given the law their custodians of the law to them have been entrusted the law but they are all under sinned all have sinned okay and then he quotes the Old Testament scripture here in Romans 3 verses 10 to 12 he is quoting from Psalm 14 verses 1 to 3 and Psalm 53 verses 1 to 3 where he says that no one is righteous okay no one is seeking after God and quoting the Psalms he is saying that people are speaking evil they are practicing evil they are going after destruction and there is no one who fears God and he is saying whether we are talking about Jews or Gentiles all of us are like this okay there is no one righteous we are all sinful in what we think say and do you know we are all speaking evil we are all practicing evil there is no fear of God there is no one who is seeking God and there is no one righteous we are all sinful in what we think say and do and verses 19 to 20 he says so if you have the law you will be judged by the law he is telling the Jews okay but he says ultimately all the world stands before God okay and it tells the Jews by the deeds of the law you can never be justified don't think that you know by keeping the law you know or by custodians of the law because you have the law the law can justify you no it cannot justify why because what is the purpose of the law the purpose of the law is basically to expose sin to show a person when they have fallen short of God standard when they have fallen short of what God requires of them when they are not doing what they are supposed to do the purpose of the law is actually it shows that we are sinful so don't think that the law because you have the law you can be justified by the law no because the law just exposes sin it shows that we are sinful when we break the law we fall short of the law we don't keep the law we don't do the law so through all the call has written so far now he starts to present the solution okay what has he already established or what has he written that we are all sinners you know whether we have the law whether we have the conscience we have the reason we are all sinful we have fallen short of God's glory we have fallen short of God's standard we have all broken the law and hence we all stand guilty before God now what is the solution we have all fallen short of God's law his standard what is the solution okay and he says God himself is bringing the solution he is giving the solution now this is God's solution and in giving the solution Paul is maintaining something he is maintaining that God is being righteous he is saying that God is providing a solution for us in our predicament okay God is giving us a solution and what is that solution he is saying that God is being righteous he is bringing about his righteousness he is bringing about his righteousness when he judges sin okay and he is also bringing about his righteousness when he is paid the price for sin and he makes the sinner righteous in his site and he is saying you know he is providing a solution for our predicament the predicament is you know we are unrighteous we are sinful people but in our unrighteousness in our sinfulness God's righteousness is revealed so if God's righteousness is being revealed in our sinfulness if God is being shown as true if God is being shown as good then can we continue doing even if God is answering that question and he is saying God himself is bringing a solution for our predicament and then he presents this in verses 21 of the 26 okay so can somebody please read 21 to verse 26 please anyone read verses 21 to 26 verse 21 to verse 26 but now the righteousness of God apart from the law being witnessed by the law being witnessed by the law being witnessed by the law and the prophet even the righteousness of God through faith in Jesus Christ to all and on all who belong for there is no difference for all have sinned and for a sort of glory of God being justified freely by his grace through the redemption that is in Christ Jesus whom God sent forth is a propitiation by his blood through faith to demonstrate his righteousness because of his forbearance God has passed over the sin that were previously committed to demonstrate at the present time his righteousness that he might be just just and just fire of the one who are faith in Jesus thank you so in these verses in verses 21 to 26 Paul is talking about the righteousness of God to be righteous means to be blameless or to be just to be righteous means to be blameless or to be just so the faultlessness of God or the blamelessness of God is the righteousness of God so when we say God is righteous means that he is faultless he does not commit any faults mistake sins he is blameless we cannot find any sin in him the faultlessness or the blamelessness of God is a righteousness of God and no one will find fault with God but when we say that we have been made righteous before God it means that we have been brought to this position where we are blameless and we are faultless in the eyes of God or we are blameless and faultless before before his eyes so the righteousness of God does not come or says the righteousness of God does not come to the law it does not come by maintaining the law keeping the law the righteousness of God does not come to the law the ability to be blameless and faultless before God does not come from the law and he says it comes through Jesus Christ and his righteousness and he says this was already spoken of by the prophets it was foretold that God would do this so in verse 22 Paul is saying that the whole world is guilty before God can be justified before God because no one can be righteous in God's eyes but there is a righteousness that God is giving to everyone without partiality brought to the Jews and to the Gentiles brought to the Jews and to the Greeks to everyone and this is God's own righteousness which he is giving and this righteousness he says is coming from God righteousness that is given that has been given to all believers and to all who have faith in Jesus Christ so he says it's not by keeping the law it's not the law that justifies it's not the law that makes us righteous now the words righteous right just justify righteousness justification all comes from the same root word of the Greek which basically means to be righteous before God or right standing before God so we can use this one for another we can just use it because all of them have the same meaning so what Paul is saying here is that that the righteousness that God is giving he is giving it to everybody he is giving it without partiality brought to the Jews and the Gentiles brought to everyone and this righteousness is the God's own righteousness it's coming from God and it's giving all believers and to all who have faith in Jesus Christ so he says how is God's righteousness made available to us he says need just to faith in Jesus Christ so the righteousness of God means a righteousness that comes from God something that is God given a righteousness belonging to God something that is of himself and not of something that is inferior or of secondary quality and it's given to everyone without partiality brought to the Jews and the Gentiles the Greeks and to all those who have faith in Jesus Christ and then he goes on to talk about the most famous words Romans 3-23 we have all sinned and fallen short of the glory of God he says we have all sinned and missed the mark of the glory of God man was originally created to carry out and display the glory of God but sin has robbed us of this and it was 24 he goes on to say but this righteousness is given to us freely by his grace and this righteousness is through redemption that is in Jesus Christ now this word redemption was a very familiar word concept in the minds of the Jews the word redemption for the Jews they understood as buying something back by paying a price so you buy something back by paying a price by buying a slave out of a slave market it had also an idea of paying a ransom to get somebody's freedom and it had this idea of buying something back with the price and restoring it back to its original state of freedom so this whole word redemption was a very familiar word in the minds of the Jews they understood as if they were buying something back with the price buying something out of buying a slave out of a slave market the idea of paying a ransom to get somebody's freedom and it's basically buying something to with the price and restoring that person or that thing to its original state of freedom so the righteousness of God here we see to those who have paid the Jesus Christ it's given freely by his grace and God is giving us this righteousness on the basis of the redemption that is in Jesus Christ which means Jesus on the cross he paid the price to buy us back to himself which he belonged to God but when Adam and Eve sinned they became slaves of Satan they came out of this authority they gave their authority and dominion which God had given to them they gave it to Satan and so when God redeemed us he bought us back with the price he gave his very life to shed his blood he gave his life and that's the price that he paid and he brought us out of darkness into this marvelous light to being sons of God to being his of God to be co-heirs with Christ in his kingdom and he also paid the price so that we could be restored back to our original state and what is our original state of how God created us to be how God created us to be created us to reveal his glory he created us to reveal his glory to reveal who he is and what he does he also created us to have subdue the world subdue the forces of darkness and to have authority and dominion on this world and to further his kingdom pure on so we have been to God to the redemption that Jesus Christ brought about we have been restored back to our original state that God created us to be so in verse 25 Paul says about Jesus he says whom God set forth as a propitiation by his blood now this word propitiation in the Greek when it's translated is means the mercy seat but in English when it's translated in English the word propitiation is used and it's used with an attempt to capture the Greek translation which is an attempt to capture what happens at the mercy seat now Paul is saying God has sent Jesus Christ as our mercy now why is he using this word propitiation propitiation by his blood you know why is he using all these words because these words were very familiar for this concept was very familiar for the Jews they were very familiar with the mercy seat of God again now the mercy seat of God is basically very familiar concept for the Jews they knew about it in the tabernacle you know we have the outer court the inner court we have the holy place and we have the holy of the outer court was for the Gentiles the inner court and where all the sacrifices were made and the holy place where all the incense and everything was burnt and the holy of holies was the place where the Ark of the Covenant was kept now the Ark of the Covenant was a box which was laid over by gold and in it was indeed in the Ark of the Covenant was Aaron's rod and the Ten Commandments and on the lid of that box was two angels with their wings covered and in between was the mercy seat and every year when the high priest would enter the holy of holies he would take the blood of the animal that was sacrificed that was made for the atonement of the sins of the entire Israelite people he would take that blood and he would go and sprinkle it on that mercy seat and God says when you do that I will meet with you there when the high priest would sprinkle the blood of the atonement and again God said is there between that two angels with their wings covered in between that is the mercy seat and God says I will have mercy upon you because your sins have been atoned for and because your sins have been atoned for the blood has been sprinkled of the animal that was sacrificed I will meet with you I will speak with you so it was a sign of man being righteous before God it's a sign of man being able to stand before God and meeting this holy awesome powerful God and God speaking with man so propitiation is basically you know to capture your atonement at the mercy seat where man was being made righteous with God man was being able to meet with God and speak with God so Paul is saying that Jesus has become our mercy seat Jesus has become the place where the atonement was made and because of Christ's atonement on the cross and the blood that he shed for us we have been reconciled with God we are able to stand before God as blameless and faultless and righteous before his presence before his eyes now we have been reconciled with God that the righteousness of God has been imputed upon us which means that the righteousness of God so to say has been put into our account okay so it's not our righteousness but it's God's righteousness Christ's righteousness that has been put into our account and because of which we have been made righteous we have a right standing with God we can stand before God and you know we are seen as faultless and blameless before God so verse 25 Paul is saying this whole thing demonstrates God's righteousness that God himself is righteous in doing this in the past Paul is saying here verse 25 in the past God overlooked sin which means that he did not pour out all his judgment upon sin right there and then but he reserved you know the judgment was said to be poured out on Jesus at the cross when he died for our sins and by so doing you know God has been righteous okay verse 26 he says he is righteous because sin has been judged on the cross and not only that he is righteous because sin has been judged on the cross he is also righteous because he is justifying those who have faith in Christ Jesus God is righteous not because he is you know he is justifying on the cross but he is also the justifier of those who have faith in Jesus which means God is saying I had just sin hence I am a righteous God but I am also able to justify those who have sin because their sins have been judged in the redemption that is in Christ that means the Christ that Jesus Christ made on the cross by giving his own life he is also able to justify those who have sin that means he is also able to make those who have sin righteous as being presented as righteous and blameless and faultless before God so what Paul is basically saying is that God when he poured the judge the one who condenses and the one who forgives him because of the cross because Christ has become our mercies and because the redemption that is in Jesus Christ so God is both the righteous or the just when he is also the justifier means that God is just in judging sin and acquitting the sinner and is able to do this because of the cross now having said this Paul comes to make his conclusion and he is going on to tell us in verses 27 to 31 what we really need to know what God really wants to be to us or what he really wants us to know so that we will in the next class on Wednesday verses 27 to 31 so I hope you will be able to understand what is the meaning of propitiation atonement and how we have been made righteous blameless how we are justified in God's sight it's because of the righteousness of God because what he did on the cross that we have a right standing with God we are able to come before God's presence and God is able to meet Matt and speak with man just as he originally did in the garden so that is Romans chapter 3 verses 1 to verses 26 anyone has any questions no questions I think by the time we have come to 3rd year all of you have quieted down quite a bit otherwise I remember the first year we just wouldn't be able to complete our portion if we would have so many questions so many people saying things so many people showing us references helping contributing in the class but all of you now have become very quiet quieting down quite a bit so I don't know if that's good or bad but I was hoping that I thought of 3rd years Romans better prepare well because we have all of them going bang bang bang bang bang okay so no one has anything to say I hope all of you are in the class with me all of you are following are able to understand yes no serious and coveted thank you Rose okay can I say something first yes ma'am thank you yes thank you everyone for yes Charles as our fellow students said that we are serious you know the book of Romans is a strong book so it is working I don't know how to say it but it's like we are a surgery so we are doing, God is doing a surgery on us we are safe sorry we can't hear you Charles sorry Charles I think do you hear him no sorry we couldn't hear you your internet connection I can't hear you sorry Charles we couldn't hear you or maybe next class when your internet connection is good maybe you can share with us what you had to say yes Kennedy you had your hand up I would request Charles to repeat what you say because it has touched me what has he seen okay okay repeat it maybe he can repeat it next class when his connection is better okay thank you all for joining class and I'll see you all on Wednesday have a good weekend God bless you all have a refreshing weekend and see you all next Wednesday