 Shalom, praise the Lord. Welcome to class everyone. Thank you for joining the class on Romans Monday. We began looking at Romans chapter three. We'll continue our study on Romans chapter three. For that we'll just pause for a word of prayer. So again, one of you please lead us in prayer. Please. Anyone need us in prayer. Let's pray. Dear God in heaven, we thank you, we praise you, we bless you Lord for this session that we are going to have. Lord, we ask Holy Spirit, please guide us, lead us and anoint our dear pastor as she will be teaching us. Father God, we thank you for all the students that have gathered in this class. Lord, we just want to do your will. Father God, let your will be done in and through our lives. Thank you Lord, we bless, bless, give you all glory on your entrance and Jesus mighty name will play. Amen. Thank you Roslyn. You also like to welcome all the e-learning students. I hope you're enjoying the study on the book of Romans. So we began looking at chapter three. In chapter three, Paul presents two sets of rhetorical questions. The first set of rhetorical questions is regarding God's judgment. And the second set of rhetorical questions is about the Jews and the law. Now between these two sets of rhetorical questions, you know, Paul sandwiches the main conclusion and the key truth that he likes to present. So after he presents the first set of rhetorical questions on God's judgment, he presents the main conclusion that all have sinned. And then he presents the key truth that, you know, we are justified or we are made righteous through faith. So the four main questions under the topic God's judgment. The first question is what if some did not believe, which he asked in verses three and he answers that in verse four as well. And the second question, second main question is what he presents in verses five to seven, which he asked the question and answers. The second question is, is God unjust who inflicts wrath when he still, and will he still gets the glory out of our sin? So is God unjust who inflicts wrath when he still gets the glory out of our sin? The third question is in verse eight, where he says, let us do evil that good may come. Okay. And he answers that as well. And the fourth main question he presents in verses nine, where he says, are Jews better than Gentiles? Okay. And then he answers all of these four questions. And then he presents the main conclusion that all of us, whether you're Jews or Gentiles, all have sinned and fallen short of the glory of God, which he presents in the same chapter, Romans chapter three, verses 10 to 20. And then he, Paul presents the key truth that it's not the law, and it's not the sign of the covenant with the circumcision, you know, is going to make us justified or righteous before God. But then Paul, you know, presents this key truth that we are justified and we are made righteous to faith in Christ Jesus. And now he begins, you know, presenting, you know, he, he, he now begins a grand presentation of the gospel in verses 21 to 26. So we looked at verses 21 to 26 on Monday, where he talks about, you know, that we are made righteous to our faith in Christ Jesus, or we are justified by faith. Now the words, just justify, justification, justifier, justly, righteous, righteousness, righteously all come from the same Greek root word, which basically or simply means what is right. So when you look at righteousness, righteousness is being right, or it's the act of doing what is right and just, or righteousness can also mean, you know, being approved and acceptable before God. And righteousness is also doing what is approved, you know, is, is used elsewhere in scripture, which is not just a state of being approved and acceptable to God, but is also doing what is approved and acceptable to God. Okay. So that is what he's talking about in verses 21 to 26. And he also, we also looked at not just righteousness, but, you know, we saw in verse 25 that, you know, we, Paul talks about, about Jesus, where he says, who God set forth as a propitiation by his blood. Okay. So, you know, the word propitiation in the Greek is translated mercy seat, and we looked at, you know, the whole example of the mercy seat in the tabernacle, and, you know, how Jesus Christ became the atoning sacrifice for our sin. And it is his blood that makes us righteous. It is the blood that the, you know, the, the high priest, when he enters into the holy of holies, he sprinkles the blood of the mercy seat. And that makes man righteous before God. And that is how man is able to meet and speak with God. Similarly, Jesus is our mercy seat, which means he has made the atoning sacrifice for our sins. And it is his blood, you know, that makes us righteous before God. We have a right standing before God. It's not our works, but it's Christ's righteousness imputed upon us or his righteousness covering us. That gives us the opportunity to be right with God and also to be able to meet and speak with God. So in verse five, you know, this whole thing demonstrates God's righteousness. In the past, God, you know, overlooked sin, which means not that he did not condone sin, but it's just that he did not pour out all of his judgment on sin right there in the past. But he reserved it to be poured out, you know, on the cross. When Jesus died on the cross, the sins of the entire mankind was poured out on Jesus Christ. And when Jesus died, he made that full sufficient, perfect sacrifice that appeased God that satisfied God. What God was looking for, you know, as a payment is a ransom for our sin. And hence, you know, in doing so, you know, we have been made righteous with God. And we also saw that God is both righteous or just in, you know, in condoning sin, in judging sin, and he's also in declaring us as righteous before God because of the sacrifice that Jesus made. So God is both righteous or just and the justifier, which means God is just in judging sin and acquitting the sinner. And God is able to do it because of what Jesus has done on the cross that he satisfied the payment for sin. Okay. So that's basically a short recap of what we looked at on Monday. Now we would go ahead and, you know, look at verses 27 to 31. So can somebody read verses 27 to 31 of Romans chapter three, which is basically the second set of rhetorical questions, where Paul is talking about the Jews and the law. The first set of rhetoricals is about God's judgment. Then the second set of rhetorical questions, which he presents in 27 to 31 is about the Jews and the law. So again, one of you please read Romans chapter three verses 27 to 31, please. Where is the boasting then? It is excluded by what law of works, no, but by the law of fate. Therefore, we conclude that a man is justified by fate apart from the deeds of the law. Or is he the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles also. Since there is one God who will justify the circumcised by fate and the uncircumcised through fate. Who will then make void the law through fate? Certainly not. On the contrary, we established the law. Thank you, Rosalind. So here Paul in these verses, he asked three questions. He says, what about the law? What about the works? Where is the boasting then? He says the first question is, where is the boasting? He says, no one can boast. No one can take credit for themselves. He says, we cannot boast of the law and the works. And he says that no one can boast because now everything is by fate. It's not by keeping the law. It's not by following certain rituals. It's not by keeping certain days or certain feasts. It's also not by keeping the sign of the covenant with the circumcision, but everything now is by fate. So he says, how is boasting excluded? It's excluded because the law of fate has come in. So Paul is slowly guiding the Jews or the people in the church at Rome to the next topic which is faith, which he discusses or he presents in chapter 4. So in verse 28, he's presenting the conclusion and he's saying that man is made righteous or man is justified by fate. So man is put in a right standing with God or man is made faultless and blameless before God by fate. And he says it's not dependent on the deeds of the law. It's not by keeping the law. It's not by doing things of the law. It's not by following certain food rituals or circumcision rituals, but he says a person is justified or made righteous by his fate. So the first question he asks, the tautical question is where is the boasting? And he says, no, we can't boast. No, because now it's the law of fate and it's not just the law or it's not the written law or the works that we do, but it is the law of fate. The second question he asked, the second rhetorical question under this main heading of the Jews and the law is in verse 29. He asks, is he the God, the Jews only? Is he not also the God of the Gentiles? And then he answers this question by saying yes, he is not only the God of the Jews, but he's also the God of the Gentiles. So Paul says, though God gave the law and the covenants to the Jew first, yet he is God both of the Jews and the Gentiles. And he says in verse 30 that both Jews and Gentiles are going to be justified by faith. So whether you are circumcised, he's telling the Jews, Jews, whether you're circumcised or he's telling the Gentiles, whether you are uncircumcised, it's going to be by faith that we are all going to be justified. So he's basically coming to the main point, he's getting to the main thing that he's trying to get them to or help them to understand, he's getting them to the main point. Then he says, if you're going to be justified, we're going to be made righteous not by keeping the law or the works of the law or the sign of the circumcision, then he says what is the use of the law then? And then Paul says, we're not making void of the law, we're not saying that the law is useless, but on the contrary Paul says we establish the law. So how do we establish the law? Because we have stated already that no one can keep the law. Paul has already mentioned that in our own physical strength we cannot keep the law. All of us are sinners and the law serves that purpose. How does the law serve the purpose? The law has exposed that we are all sinners. The law has shown us that we all stand guilty before God and the same sin that law has condemned, God has also condemned that in the person of Jesus Christ on the cross. And God has judged it in the person of Christ. So God has judged it in the person of Christ or God has judged that in the work of Christ on the cross so that through that God can justify people who have faith in Christ Jesus. So he's saying faith in effect has actually established the law because everyone has come to this place where you can have faith in Christ Jesus. So faith is not telling us that the law is not necessary but faith comes in because the law was there but we were unable to keep the law, we were not able to keep the law. We couldn't match up to the law and our works fell short of the requirements of the law so faith had to come in. And faith is not doing away with the law but faith is actually fulfilling the law. So faith is saying this is the whole purpose. The law showed us that we couldn't do it in our own strength. The law showed us that we couldn't keep the law. The law showed us that we are sinners. The law showed us that we are guilty. The law showed us that we cannot be righteous in God's eye in our own strength by keeping the law. So the only way we can be made righteous is going through faith. So the only way that we can be made righteous is keeping the law of faith or going through faith. So Paul is saying faith in effect has established the law. So everyone has now come to this place where we have faith in God and saying that hey we can't keep the law and hence we've come to faith in Christ Jesus. So we are basically establishing the law. We are affirming the law that yes we cannot keep it and hence we need God's grace. We need God's strength and we need his help and hence we come to him in faith. So faith is established for the law has always been telling us that we have fallen short of the glory of God and so this is what he concludes. So even in the Old Testament all of the sacraments or all of the rituals that God has given the Israelites, the law, everything, every sacrifice, every law, every commandment was actually pointing out to the Lord Jesus Christ. It was pointing out to the Savior, it was pointing out to the Messiah. So if you look at the sacrifices, we see that all of those sacrifices were fulfilled when Jesus was sacrificed on the cross and we see that the law was made complete in Christ Jesus. So Paul is saying, faith is established for the law has always been telling us that we have fallen short of the glory of God and hence we can only lead a righteous or justified before God through the law of faith or it's the faith that helps us to be made justified and righteous in God's sight. So it's very beautifully and very logically trying to reason out with the Jews bringing out a whole of a lot of Old Testament concepts and rituals and significance and things that they hold as high regard. And he's trying to bring that out and he's trying to discuss that in a very logical reasoning and understanding. So to help the Jews understand that it's not by rituals, it's not by laws, it's not by the circumcision that we are made righteous in God's eyes and we're not justified by keeping the law but it's true faith. And he goes on to discuss in detail in chapter four about righteousness by faith and he talks so beautifully bringing about the example of Abraham who is their patriarch and their forerunner. So we look at that in chapter four but before we look at chapter four, anyone has any questions? Chapter three, no questions? No questions, question. Okay, thank you, Jafina. Okay, if there are no questions, we'll move on to chapter four where Paul is talking about righteousness by faith. Now this chapter can be divided into two main sections. One where he establishes that, you know, that faith came before the law was given and before the covenant or the sign of the covenant that the circumcision was given. You know, Paul establishes the fact that faith was already there before the law and the cognates and he mentions the example of Abraham. Now Abraham for every Jew was, you know, he was a patriarch, he was a forerunner, he's a father. So he says that Abraham had faith and he received righteousness by faith and this happened even before the law was given or even before the sign of the covenant of circumcision was given to Abraham. Abraham was already made righteous or justified in God's eyes because of faith. And he says the sign of the covenant that the circumcision was given after Abraham received righteousness by faith. So both circumcision and the law came after faith. So what Paul is basically saying is, you know, faith did not show up, you know, after Jesus, you know, but faith was there way back. You know, the time of Abraham, even before the circumcision before the law. And so he's really now Paul is really catching their attention. So the Jews can say, hey, now where did this whole concept of being made righteous by faith come about? You know, we've never heard this. We only thought, we learned that, you know, by keeping the law, we are justified, made righteous before God. Now, what are you telling us, Paul, that we are made righteous, not by keeping the law or the sign of the covenant circumcision, but by faith? And so he says, you know, he brings in the example of Abraham, how, how beautiful it is, you know, so smart of Paul, just like the way that he presents this truth. And he says, you know, Abraham, you know, he's saying, you know, your patriarch, your father, he was already justified by faith, not by before the law was given or even the sign of circumcision. Okay. So it's just how just amazing how Paul, you know, is expressing the mind of God and helping these people to see that faith is both for the Jews and the Gentiles. Okay. So with this in small introduction, we would look at studying chapter four. So can someone please read Romans chapter four versus one to three, please. Romans chapter four verse one, two, four. Sorry, Salatoli. Sorry to interrupt. Please read Romans chapter four versus one, two and three. Thank you. Okay. Romans chapter four verse one, two, four. What shall we say that Abraham, our father has fun according to the place for if Abraham was justified by works he has something to boss about but not before God. For what does the scripture say Abraham believe God and it was a content to him for righteousness. Not to him who works the wages are not counted as grace but as death. Amen. Thank you, Salatoli. So he starts off by asking a question in verse one. What then shall we say that Abraham, our father has found according to the flesh. Okay. So, you know, Jews took much pride in Abraham and David. The two great Patriots, Abraham, their father, the entire Israelite race, and David, their king who established them in the land that God had appointed for them. Now, when Paul says Abraham, you know, they understood him as their forefather as their forerunner, and so he uses Abraham as a good example. And Paul asked this question, was Abraham justified by works? And Paul, you know, quotes from Old Testament. So we look at this in the introduction. We saw that, you know, Paul uses a lot of Old Testament scripture, you know, to prove his point or, you know, to reason out with the Jews. Because the Jews were well acquainted, familiar with the Old Testament scripture. So he quotes Genesis chapter 15 verse six, and he says Abraham believed God and it was accounted to him for righteousness. So Paul is saying that Abraham received righteousness based on one thing that is he believed God. Okay. And no one can argue that because that is what scripture says. So he's saying, hey, look, you know, you look at Abraham, what does the scripture say about him? He says he believed God and God, you know, counted it or granted him righteousness or made him righteous. Now the Greek word for accounted, you know, that Paul uses in Romans chapter four was three is an important word to consider. Rosalind, can I please ask you to mute your mic? Thank you. No, no, no problem. Thank you, Rosalind. So here in chapter four was three, he uses the word accounted and, you know, the Greek word for counted is something that we need to, you know, important to consider. Now Paul uses this word 11 times in the same chapter. Okay. In the NKJV, it's translated as accounted. We see this in verses three, five, nine, 10 and 22 of Romans chapter four. And we see the word counted in verse four and imputes or impute imputed in verses six, eight, verse 11, verse 23 and verse 24. Now the KJV, in the KJV, it's translated as counted and reckoned or imputed. Okay. Now, basically, all of these words have to do with financial accounting or calculation, and it simply means, you know, to put into someone's account. Or in our usage, which would basically mean, you know, to credit into one's account or deposit into one's account. So, you know, what Paul is basically saying here is when Abraham believed God, when Abraham trusted God, when he believed God, you know, God deposited to him. Or in other words, God credited to him or accounted to him righteousness. Okay. Or it was put into, God put into Abraham's account, so to say. So Abraham received righteousness by believing God. So Abraham was made righteous. Or God's righteousness was put into his account where he was cloded with God's righteousness because the fact that he believed in God, he trusted in God. Okay. We'll move on verses four to eight. Can somebody please lead Romans chapter four verses four to eight, please. Verse eight, verse four. Now to him who works, the wages are not counted as grace, but as debt. But to him who does not work but believes on him who justifies the ungodly, his faith is accounted for righteousness. Just as David also describes the blessedness of the man to whom God imputes righteousness apart from works. Blessed are those whose lawless deeds are forgiven and whose sins are covered. Blessed is the man to whom the Lord shall not impute sin. Amen. Amen. Thank you, Rosalind. So here in verse four, he says, if a man works, then, you know, he gets, what he gets is not something by grace, but he gets, or he's paid what he is owed, you know, his work for it. So it is when he gets paid, he's paid what he's owed, and it's not something that he's getting because of grace, but he's getting it because he has done some work. So what Paul is basically saying is that, you know, system of work when we, this is how the system of works happen. So if we say that, you know, it is by keeping the law or it's by doing some work or it is by keeping the sign of the covenant, then we're saying that, you know, God is, you know, debt it towards us. He owes us something. It makes God owe us something. You know, it's not his grace or his favor, you know, that he's giving us what he has to give us, but it is, you know, it's because of our works that God has a debt that he has to pay us so he owes us something. So he says we can't say that God does not owe us anything. God does not, you know, is not debt it towards us. So we can't say that it's through works that, you know, we are receiving, then we are totally nullifying the whole thing about grace. But, you know, when we, when we say works, we're actually, we're thinking that God owes us salvation or God owes us blessing because of our good works, which is not right. It's the wrong way of thinking. But if we say if a man does not work, he believes he's receiving it purely by grace through faith. Okay. So if you're saying that, hey, it's not our works. It's not by keeping the law. It's not by keeping the covenants. Then we're saying, you know, we are just trusting God. Then we're saying that we receive it purely by grace through faith. Okay. So he's saying Abraham received righteousness purely by believing, you know, God, and that is by faith and not by works. Okay. So the righteousness that God gave Abraham is by grace. It was something that God gave to him. And what is that which God gave to him? It was grace that God gave to him. And, you know, he's so Paul is bringing us to the next point about grace that he will talk about in chapter five. Now what is grace? What is grace? The Greek word for grace is terrace or terrace. Okay. And it has different usages in the New Testament in different places. The word grace can mean different things. It can mean the divine favor or the divine acceptance of God, which means God accepts us just the way we are. You know, we read this in Ephesians chapter two was eight says for grace, you have been saved through faith and it's not of yourself. It's a gift of God. Okay. Grace can also mean, you know, divine character. It's basically the character of God. We read this in John chapter one was 14 where it says the word became flesh and made his dwelling amongst us. And we have seen his glory, the glory of the one and only son who came from the father full of grace and truth. So the character of God full of grace and truth. And the Bible also tells believers in second Peter chapter three was 18 but growing the grace and knowledge of our Lord and Savior Jesus Christ to him be the glory both now and forever. So it says we are all to grow into Christ like character. So grow in the grace means grow in Christ like character. So the second thing that grace can signify in the New Testament is divine character, the character of God. The third thing that grace signifies in the New Testament. Sorry, is divine enablement or divine empowerment. Okay. Now Paul had a thorn in his flesh and it was repeated attacks from the enemy and he asked God to take it away. And God says my grace is sufficient for you, which means, you know, God was telling Paul, you know, my divine enablement, my divine empowerment is sufficient for you to go through this. Paul, I'm going to enable you. I'm going to empower you to go through this. So, you know, grace is divine enablement, which is given to every believer. Okay. So we need to, you know, interpret this word grace in the context that is given in scripture to correctly interpret what's the meaning in that given passage. So in this context, when, you know, we're talking about grace, it basically refers to divine favor. Okay. So when Paul is talking about grace here in this chapter, he's basically talking in verse four. He's using it in the context, not a divine character of God or divine enablement, but he's talking about divine favor. So he's saying, you know, it's a divine favor. It's a generous deed done out of the heart of the bestower without expecting anything in return. So God is justified, has made us righteous by his grace. That is a divine favor that is upon us. Okay. And the grace in us is receiving what we don't deserve. We don't deserve to be made righteous in God's side. We don't deserve a right standing before God. You know, we cannot do anything to earn it, but it's the grace of God that is doing this on our behalf and to us what we could have never done for ourselves. Okay. So, you know, grace begins when our ability ends. And it's often explained as this acronym, G-R-A-C-E, you know, God's riches at Christ's expense. Okay. So in this context, basically he's talking about grace in the context of divine favor where, you know, we don't deserve it. We cannot earn it. We cannot buy it by anything that we do, but it's just, you know, God's riches at Christ's expenses because of what Christ has done on the cross that we have been justified or we have been made righteous or we have received this by grace. Okay. Now look at this phrase in verse five where he says, him who justifies the ungodly. Okay. This is powerful, but it sounds very paradoxical where God is declaring the ungodly as a righteous. Okay. Yet God can do this because of what Christ has done on the cross for us because of the redemption that is in Christ Jesus, which we saw earlier in chapter three. So in chapter three, we saw that, you know, Christ redeemed us and we have been justified and we are also Christ has made the propitiation for our sins. So we see these, you know, in Romans chapter three verses 24 to 25 where Paul uses these three key words to describe what God does in response to our sin. Okay. The first one we saw was justification and we know justification has to do with us being set free from the penalty and the condemnation of our sin and being declared righteous before God, which means, you know, in picture it as us being in the court of law where, you know, we are condemned, we are proved guilty, but, you know, we are in spite of being condemned and proved guilty, we are set free because of the penalty that Christ has made or paid for our sin. And then the word redemption has to do with us being set free from the power of sin, Satan and all of sin's consequences because Jesus Christ purchased the freedom of us from being slaves to sin, Satan and the consequence of sin and he paid the ransom price when he died on the cross. And we also looked at propitiation, which has to do with reconciling us back to God, making us friends again with God, you know, where Christ makes the full sufficient, perfect sacrifice, thus appeasing the Father God and grooming his wrath and his, you know, his pleasure towards us because of our obedience to sin. So we looked at all of these three key words, three key words in two verses in Romans chapter three verses 24 to 25. Okay. So coming back to Romans chapter four, you know, was five. We saw that we see that you know, even though it's a very powerful verse and even though it sounds paradoxical, but God is that God is declaring the ungodly as righteous. Yet God could do this because of the redemption price that is in Christ Jesus or because of redemption that is in Christ Jesus, which we saw in chapter three. And then, you know, Paul goes to point out to David in verses six to eight and he again quotes from the Old Testament. So Paul quotes the first two verses from Psalm 32, but we will look at a few more additional verses to understand the context of Psalm 32. So can somebody please read Psalm chapter 32 verses one to five, please. Psalm chapter 32 verses one to five. Can somebody read that please. Psalm 32 verses one to five. Blessed is he whose transgression is forgiven. For sin is covered. Blessed is a man to whom the Lord does not impute iniquity and in whose spirit there is no deceit. When I kept silent, my bones grew old through my groaning all the day long. For day and night your hand was heavy upon me. My vitality was turned into the draught of summer. I acknowledged my sin to you and my iniquity I have not hidden. I said I will confess my transgressions to the Lord and you forgive the iniquity of my sin. Amen. Thank you, Rosalind. So Paul is pointing out to David, where he's saying David received this righteousness apart from works. How was David made righteous? In this context he confessed his sin and he received forgiveness. By faith he received the blessedness of having his sin forgiven. So he's not by works that he was forgiven. It was not by works that he was made righteous. But by faith he received the blessedness of having his sins forgiven. And verse six, Paul says, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works. Now let's look at this phrase, the blessedness. So let's consider this phrase the blessedness of the man whom God declares righteous. Which means declares righteous means credits with righteousness. Or puts into his account righteousness or puts into his account sin. So being declared righteous brings us to a place of blessedness. Blessings that we cannot receive by any other means or being in any other place. But blessings that we receive because we believe by faith and God's righteousness is put into our account. And because of that we are blessed or we come to a place of blessing. So he says blessed is a man whose sins are forgiven. So even he's saying in the context of being forgiven of our sins it's not by keeping the law. It's not by following some covenant. So you know the rituals or you know some feasts. But he says you know a man is forgiven by his sins when you know he he asks for his sins to be forgiven. And he is you know made righteous before God and he comes to a place of being blessed. So he says blessed is a man whose sins are forgiven. So he's saying he's talking about sins being forgiven in the context of being made righteous by faith. Just you know David receiving his forgiveness by just believing that God has forgiven him his sins. And also he's saying that you know we come to a place of blessedness not because of some works that we have done. Not the things that we do or by things that we keep but it's because we are blessed because of God's righteousness. Because we come to a place where we believe by faith in what Christ has done in what God has done for us. Any questions so far on verses 1 to 6? I hope you are understanding there's basically no discussions, no questions. Nobody is asking for any clarity so I'm just assuming that all of you are understanding or you're still in doubt and you're not able to understand well. Good if you can you know speak up and ask some questions and bring out some discussions. Class can be even more meaningful and energetic and lively. Any questions anything that you need clarification on? No for now pastor we are just listening attentively and picking up points. Okay thank you Lubega. Okay there's no questions or no one needs any clarifications. We'll move on to verses 9 to 12 sorry verses 9 to 12. But Paul is talking about righteousness given by faith even before circumcision. So he's dealt with you know the law he's saying it's not by keeping the law or by the works of the law that we have justified or righteous. But it's by faith and he also says our sins are forgiven and we are blessed or come to a place of being blessed. Not because of keeping the law or doing the law or the works of the law but it's because of Christ's righteousness or it's by faith in Christ that makes us righteousness that brings us to a place of forgiveness and a state of blessedness or a place of receiving God's blessing. And then he goes on to talk about the another aspect which the Jews hold on to you know which has been a common issue and a problem is you know they're forcing the Gentiles to be circumcised or keeping the sign of circumcision which is a sign of the covenant. So he talks about that in verses 9 to 12 so can somebody read verses 9 to 12 please. Oh sorry it's time up. I just missed out on the time. Okay we look at verses 9 to 12 in the next class but before we end anyone has anything to say. I hope the explanation is sufficient you are able to understand at least give me some inputs on the class. Is there clarity in my explanation or are you able to understand or it's going way beyond your head is something that you're not able to. Okay thank you Jefina. Anyone else is explanation clear if you need more clarity? Okay no response. Okay okay thank you. Thank you Zalatoli. Thank you Jefina. Okay thank you everyone for joining class have a blessed weekend I'll see you on Monday.