 Yep. Okay. That's that is that. Okay, so welcome again and let's pray and then we'll get started. Okay, let's let's just look to the Lord and pray. Father, we thank you for this day. We thank you for this for this new term. Lord, even as we spend this time together, Lord, we pray that you would continue to speak to us. Father God, we we surrender ourselves, Lord, into your mighty hands and we just ask for your leading, for your guiding. Please, Lord, come and teach us and also remind us of the things that you've taught us, Lord, as you promised. We come at this time. We come at this term into your mighty hands. In Jesus' precious name, we pray. Amen. Amen. Okay, so good morning. Good morning, Rupa. Okay, so this semester we're going to be looking at a subject called biblical preaching. In other words, technically it's called as homiletics. So we're going to be looking at what it involves and some of the, you know, technicalities of it. It's a practical course as well. So if you have your course notes, you can open up to the, or maybe I'll just present it here so we can all follow. So we're going to be just a minute, please. Okay, so you can see that. So we're going to be looking at, if you look at the contents, we will start by doing a quick review on the hermeneutics, which you would have studied in detail last semester. Biblical hermeneutics, which is interpretation of scripture. And then we'll start with homiletics. We'll go into the relevance of preaching. Why is preaching relevant? We'll also, from there, we'll move on to the preacher, the call of the preacher, the qualifications. You know, we're using the gender his, you know, but it refers to both his and her, the ministry of the word. Okay, so what the preacher, the content of the message, the ministry of the word, what of God, and we're going to look at how the Lord Jesus ministered the word, because he is our example in ministry. So how did he minister the word? And we will also look at the New Testament minister, you know, ministering God's word by the power of the Holy Spirit. We're going to look at that. And then we'll move on to some practical things like preparing a message and also delivering different ways by which we can, different ways of presenting the message that we prepare. And also when we minister, to minister with the objective of, objective of results, this ends the minister in faith expecting fruit. So we're going to look at that. And then some more practical instructions on presentation and so on. And then also we look at teaching format and then with that we'll come to the end of this course. We come to the end of this course. So it's interesting. It's definitely practical. And I'm just seeing the message here. My voice, okay, I've increased the volume here. Maybe you can, you can try turning it up in your Prabhakar. Yeah, it's okay. Just let me know. Okay. Okay, so I just want to ask you all, you know, what comes to your mind when you hear the word preach or preaching or preacher, you know, you can put it in the chat. What comes to your mind when you hear the word preach, preaching, preacher, what comes to your mind to teach? Okay, Forrest says it's to teach any other response. What comes to your mind? You know, when I think about it, I can't help but, you know, imagine a lot of energy, a lot of a lot of drama, you know, for some reason that comes to my mind, right, a lot of theater, a lot of drama. Okay, teaching the word of God, okay, sermon on the mount, right, enforcing the message, okay, sharing the light of his word. Okay, heralding God's word sharing his knowledge. Okay, so what is good and what is not good? Sam says, one way communication lecturing on and on is not good. Okay, Susan, one who practices and then teaches others. Okay, sharing the truth. Salome, who has studied the word of God, like communicating what you've studied. Okay, awesome. Good. So each of us have, you know, had some kind of experience, either, you know, I'm sure regularly being believers, you know, being recipients of, of preaching, you know, maybe good preaching, bad preaching, but we've been recipients of that. So all of us have this experience, all of us have these, you know, various experiences of maybe some of you have been preaching as well and you've shared and you are experiencing preaching. You know, you have that experience as well. Okay. Okay, so I just want to share a few things before we actually go into, you know, hermeneutics, the refresher of hermeneutics. Share a few things. Share a few things. That is, when we look at the scripture, just want to share a couple of scripture. One first Peter 2 and verse nine, let me just put it here. Okay. First Peter 2 verse nine says, but you are a chosen generation, a royal priesthood, a holy nation, his own special people that you may proclaim the praises of him who called you out of darkness. Into his marvelous light. So Peter is referring to the church, the body of believers and he's, you know, just declaring this, stating this, you are this, you are, you know, several things he mentions. You are a chosen generation, a royal priesthood, a holy nation, special people. And then he goes on to say, you know, this is your identity. And this is your, this is your objective, or this is what you're called to do, that you, you have this identity, you have this place, a position in Christ that you may proclaim. Okay. That you may proclaim the praises of him who called you out of darkness into his marvelous light. Okay. Okay. So sometimes when it comes to the reason I shared this verse and one more scripture, you know, which we're going to look at the reason is this that many, sometimes we, when we look at preaching, when we consider preaching, we might disqualify us and say, okay, that is for others, I'm called to do something else. Right. So maybe if you can look at the world, word communicate. Okay. That might be helpful. Right. So because we associate preaching with pulpit ministry, which is, which is it, a bigger part, it's a big part of that. What is being shared and what is being preached from the, you know, what is called the pulpit ministry or church ministry or, or meetings and so on. It's a big part of that. So many times when we hear this, or even when we, as we study this, you know, biblical preaching, sometimes we disqualify us and say, you know, that is not for me. Okay. Maybe that is for somebody who's, you know, who, who can speak well, who's very, very, what's the word articulate and so on. So, so do not disqualify yourself. Okay. Because if you look at the scripture that we are chosen, you are chosen, you are a royal priesthood, you are, we are a holy nation and we are special in his eyes. And we've been called out of darkness into his light. And we've been, you know, we've been given all this that we may proclaim. Okay. So it will, it'll be helpful to look at that word proclaim. And it's when we look at that word, the word from which we, you know, we get preaching and, and heralding and so on. So this is what it means to tell out or to speak forth, to declare abroad, to publish, to make known by praising or proclaiming or celebrating. Okay. So to speak forth, to declare, to publish, to praise, you celebrate, and, and you do all this. So we have been called. So each one of us in our spheres of influence, we've been called for this, we've been called to this. Okay. And of course, when we look at the Great Commission, and what the Lord tells his disciples, you know, if we consider ourselves as followers of Christ, or his disciples, we see, you know, this is something which is given for any Christ follower, you know, go into all the world and preach the gospel to every creature. Now, this word here, preach is the meaning is herald, or to proclaim, you know, like how herald would do it to like a messenger who would announce, right, to officiate as do the work of herald to announce. And so it comes with this whole function of, you know, you're going there on behalf of someone, and you're carrying a message that is of paramount importance. And you are on behalf of someone, you're actually proclaiming that message, you're heralding that message. So to preach is to herald. So this is what the Lord has called each one of us to do, to go and herald the message, to go and proclaim, I think to Sam who mentioned herald, right, heralding. So you go as a messenger, and you herald that message, right. So now when we look at it, we see that, okay, I have a role to play. I've been called to preach, I've been called to announce, I've been called to be a messenger, right, each one of us, if we are Christ followers, we are commissioned to do this by the Lord, right. So the way in which we do it, the audience or the sphere of influence might be different. Okay, so don't worry about that, right. So right now, it's important for us to just acknowledge the fact and accept the truth that, yes, I've been called out of darkness into light. Yes, I am chosen. Yes, I am special in his eyes. Yes, I am a royal priesthood, a priest, you know, a royal priest, which means I'm royalty as well as I am called to this priesthood. And I represent God to the people and I represent people to God, right, and this is what this is my calling as a believer, as someone who's washed by his blood, who's a new creation, right. So with that, just want to look at what Paul tells Timothy. And, you know, this is the whole thing of interpreting scripture. Paul gives Timothy, both in 1 Timothy and 2 Timothy, Paul writes to him and if you read through both these epistles, you see that he tells in 1 Timothy, he writes Timothy and he says, you know, you charge, let me just read that, you charge some that they teach no other doctrine. Okay, so he's saying, Timothy, in other words, he's saying Timothy, you be careful, you know, what kind of teaching, what is being taught, what is being proclaimed. This is in 1 Timothy chapter one. Yeah, verse three, okay, verse three, and I urge you when I went into Macedonia remain in Ephesus that you may charge some that they teach no other doctrine, no other teaching, nor give heed to fables, okay, not listen to fables and endless genealogies, which cause disputes rather than godly edification, which is in faith. Now the purpose of the commandment is love from up your heart and so on. So he's saying, you know, in other words, he's saying you go there and you command, you know, the people that they teach no other doctrine. They do not teach something, they do not preach something, which is not resulting in godly edification, which is not edifying, but it's causing disputes. Right, it's endless genealogies or fables or something that that is just imaginary, but is not of the truth, and it just, which is causing disputes. So he wants Timothy. And if you look at, if you look at, you know, chapter four and verse six, again, instruct the brethren in these things nourished in the words of faith and the good doctrine, which you have carefully followed. So, and second Timothy again, he says, let me just read from second Timothy chapter, chapter two, and chapter two, yeah, chapter two verse 15, be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth, which means that you, you know, you interpret it well. So the reason is this, you know, when our, you know, teaching results in revelation, and with revelation comes conviction, and with conviction, we are moved to action. And this results in our destiny, right, when we, when we make it part of our life, it really changes the, let me just put it here, it just changes the destiny or influences affects our destiny. So it starts with teaching, right, it starts with what we are influenced by what we receive. So teaching and Holy Spirit illuminates, he quickens, he gives us revelation, and which, which causes deep conviction, right, there's change, there's a reason for change, there's confidence for change, and that results in transformation, the Holy Spirit in our lives, and which moves us to action. Like, so we begin to do things that we earlier did not consider or earlier, which we thought that we could not do, you know, there's, there's suddenly it results in faith, and we want to go out and step out and do things and that comes as a result of this right. So now, what if the teaching is, you know, it's not the truth, it results in deception, if I'm, you know, I could be sincere about if I receive something that is not the truth, of course, the Holy Spirit will warn me will give me a check, but if I'm a young believer, a new believer, and if I just receive that, or if I look to the person, you know, who's, who's teaching and preaching, and I'm not really checking, right, I'm not listening to the voice of the Holy Spirit. I don't check, you know, just like the Berians did, which we read in the book of Acts, just if I, if I don't check, right, and then it results in wrong believing. And so, which means that with the wrong believing, I moved the wrong action, and that again influences and changes my destiny. So Paul is very clear to Timothy says, you know, this is what you do, this is what you need to do. So therefore, for us also, as people who have been called to preach or share or communicate the truth, as people who have been called to be communicators of the truth. In various spheres, in various scenarios, we need to be careful about the interpretation. So therefore, we're just going to look very quickly, go through some of the things that you have already studied in hermeneutics, and we're going to look at that. So let's go through a few things in hermeneutics. So when it comes to interpreting scripture, okay, this is something that you would have seen, you can follow in the notes I'm on page, page four. When it comes to interpreting scripture, we need to interpret it grammatically, historically and critically. These are some basic rules, foundations, which we need to follow in order to interpret scripture. So grammatically, which means that, okay, the words that we see have meaning. So we don't assign our own meaning to these words. We interpret it, and we take the meaning of the words that are given, and we interpret it. So in other words, what does it say grammatically? What do these words mean? What do these phrases mean? What do these sentences mean? And then we interpret it, which means that we simply take the language. Maybe we're looking at the original language, or we could be looking at the translations into whatever language that you read in. It could be English or Hindi or Spanish, whatever. You look at that language, and how is it translated, and what does it mean, and we see the meaning. We interpret it that way. And I like this quote, if the plain sense makes sense, seek no other sense. So you read it, and it's as plain, it's very clear. So don't assign any deeper meaning to it, or don't seek out any other. If it makes sense, don't seek any other thing. So scriptures like John 3 verse 36, let me just read. He who believes in the sun has everlasting life, and he who does not believe the sun shall not see life the wrath of God abides on him. So there's no two ways around. It's just very clear, it's very plain, and it's there for all of us to read and understand. So there's no need to seek a deeper meaning in it. It's very clear, it's very plain. So you look at the words, you look at grammar, look at the language, and we interpret it. Second thing is that as we do this, I'm going to look at the language, I'm going to look at the words, and I just see the meaning of it. Second thing is that in language we also have figures of speech. We also have, you know, literary, what do you call it, literary tools or figures of speech like metaphors and similes. For example, if you look at Mark chapter 1 and verse 5, it's there in the notes, let me just read it out. It says, then all the land of Judea and those from Jerusalem went out to him and were all baptized by him in the Jordan River, confessing their sins. So it's talking about John the Baptist, the ministry of John the Baptist. It says, all the land of Judea, now did everyone go? It may not be, but most did. So it could be a hyperbole. It is a hyperbole. It's a figure of speech. Everyone went, all of us went. Then all were baptized. So which means that it is a hyperbole. It means that most people went. And it was the majority that got baptized under the ministry of John the Baptist. Another verse to look at, look chapter 22 and verse 19, the Lord Jesus, he took bread, gave thanks, broke it and gave it to them saying, this is my body, which is given for you. Do this in remembrance of me. Here again, the Lord is, it's a symbol. The Lord is giving the bread and he's saying, this is my body, which is given for you. Do this in remembrance of me. So it is a symbolic act, but it has a deeper meaning, of course. It's referring to his sacrificial death on the cross. But here, when he breaks the bread and he gives it to his disciples saying, this is my body. When he says that, we know that it's, it doesn't mean it literally. Or it's like how we say, he was a lion in battle. She was a lion in battle. Now that means that she fought like a lion. She was as fierce as a lion in battle. So it's a figure of speech again. So we need to be aware of this when we study scripture. Okay, moving on. If a passage has symbols. Okay, now we know a lot of scripture, like especially the prophetic books. And when we look at the book of Revelation, a lot of symbols are there. So when symbols are there, we see that in scripture, scripture itself gives the meaning of those symbols. Okay, let's, a classic example is when we look at Revelation chapter one. It's there in the notes. I'm just typing it here. Revelation chapter one and versus nine to 20. So Revelation chapter one. Let's just turn there versus nine to 20. So John is there in the island of Patmos. And he has this encounter and he writes about that. So he says, I John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ. So, so that's how we start and starts and then he goes on to say he describes in verse 12. And I turned and having turned I saw seven golden lampstands was 13 and in the midst of the seven lampstands one like the son of man clothed with gum. He goes on to describe who was there in the midst of the seven golden lampstands and what he did and what he wore and what he had. And verse 17 is I fell down as at his feet as dead. And in verse 20, the Lord Jesus who he speaks and he gives the he gives the meaning of those symbols of that. In that encounter, what John saw, the Lord Jesus gives the meaning of those symbols. He says, you know, the mystery of the seven stars which you saw in my right hand and the seven gold golden lampstands. The seven stars are the angels of the seven churches and the seven lampstands which you saw are the seven churches. So you see that there is there are those symbols and we see that there is the meaning of the symbols which is also the clarified which is given there. So we see that that is also, you know, mentioned in in scripture. So in such cases, we, sorry, in such cases, we, you know, we look at the symbols and we see that it has already been described and we get the meaning of it. We get the interpretation of that particular text. Then moving on. Okay, the first one we said was grammatically interpreted. The second one is to interpreted historically. Okay, so there could be some practices, there could be some, you know, something, some traditions which are mentioned there for which we need to look at the history of it. We'll need to look at the background of it. Okay, and the classic example is cutting a covenant. Okay, so, so here in our day and time, when it comes to making an agreement or a contract, which is, you know, a comment is much deeper than that, of course, but then here, you know, we don't necessarily keep, you know, animals sacrifice animals, split them apart and walk through. But that is what cutting a covenant meant in the biblical times in those times. And we see that example in Genesis, where God does that or does that with Abraham, right? Genesis 15, we see that. Then another thing that we see is in 1 Corinthians, chapter 11 and verses four to six, where Paul writes about women and how short hair or shaving their hair is shameful for a woman. Okay, and the thing is, when we look at it, does that mean women should not, you know, cut their hair or does that mean that they should always cover their hair, cover their head? Okay, so when we look at the background, historical background of Corinth and how there were many temple prostitutes, both male and female, in the temple of Aphrodite, which was a deity that they worshiped and how it was a very hedonistic society. And from that society in Corinth, when Paul went and he did the work, a strong church was established and people were getting saved and they were coming to church. So he's explaining, you know, so we need to understand that this was the background there, so the historical background. This historical background, so that helps as well. You know, when we read scripture and not really make a doctrine of it and say, hey, you cut your hair or hey, you didn't cover your head now, you are condemned or not to start to make a doctrine out of it, but really understand the culture, understand what was really happening there. And for us to do that, of course, we can use biblical or Bible dictionaries or commentaries to really understand that. Okay, the third thing is to interpret it critically, which means that does it make sense? Does it make rational sense? Given you read a passage of scripture. So there are some, there are six rules that we can look at when we interpret something critically. So critically, it just means that it has to make that argument, all the premise which is there has to make sense, logical sense, rational sense. So let's look at that. One, the first thing is to interpret the scripture on the basis of the context. So we look at scripture, we look at the context of the verse, which means the what is the, when we look at the text, what is the context, what is the background, and what is the thought behind that passage. And then we interpret that. Okay, for example, let me just share this verse. I think we, many times when we pray, we use this verse and and sometimes we, you know, we tell, you know, people also, you know, God's thoughts are not our thoughts. Okay, so let's look at that verse. You know, I'm referring to verse eight, of course, in Isaiah chapter 55, we say, where God says, for my thoughts are not your thoughts, nor are your ways my ways. Okay, says the Lord, for as the heavens are higher than the earth, so my ways higher than your ways and my thoughts than your thoughts. Now, when we look at this, we know that that's true. Okay, God's thoughts are definitely higher. He has infinite wisdom. He knows the end from the beginning. And therefore, you know, he has that so his thoughts, his ways are definitely much higher. Okay, but every time as a child of God as a believer, you know, sometimes we use that. Okay, we might even cancel out the leading of the Holy Spirit or the instruction of the Holy Spirit by saying, you know, my thoughts are not his thoughts. Now I have this desire, I have this, but then my thoughts are not his thoughts. That's taking that scripture out of context. Let's read from verse six, verse six, seek the Lord while he may be found, call upon him while he is near. Let the wicked forsake his thoughts, forsake his way and the unrighteous man his thoughts. Okay, let him return to the Lord and he will have mercy on him and to our God for he will abundantly pardon. So this verse is about the wicked forsaking their way, the unrighteous forsaking their thoughts because everything is, you know, filled with unrighteousness. So the ways, the behavior, the way life is unrighteous life or wicked life. So here's the exhortation. Let there be a forsaking of it, let there be a renouncing of it and the turn to the Lord to receive his mercy. And to our God because he will abundantly pardon. And then goes on to say, this is what God says, my thoughts are not your thoughts. So primarily he's actually referring to the wicked and the unrighteousness and the unrighteous person. And he's saying, you know, you forsake this, you leave this out because my thoughts are not your thoughts. My ways are not your ways. Now, like I said earlier, you know, as a believer, yes, you know, we can think carnal thoughts, we can walk in carnal ways. But if you look at this scripture, this is what God is referring to when this verse is there. And this declaration about his thoughts and his ways are mentioned. This is the background. So when we look at the context of scripture, then we understand what is the larger context? What is the, you know, what is really being mentioned? What is highlighted here? Then we understand this. Another scripture is also Paul saying, you know, I can do all things. I think we see that in Philippians, right? I can do all things to Christ who strengthens me. And, okay, let me just state that verse. Okay, so Philippians 4 and verse 13, I can do all things through Christ who strengthens me. Now, well, you know, as believers, as a new creation people, we can ask new creations. We can always, you know, we can always make that bold declaration. Thank you, Hope. Philippians 4 and 13, we can always make that bold declaration that, yeah, I can do all things through Christ. And whatever God has called me to do, he will equip me, he is anointed me so I can do those things. There's nothing wrong. But if you look at the context of that verse, we see Paul saying, not that I speak in regard to need, for I have learned in whatever state I am to be content. Verse 12, I know how to be abased and I know how to abound everywhere. And in all things, I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me. Yes, definitely. We know in other episodes, he talks about how we are called to be led in a triumphant procession in Christ Jesus and there's victory in the blood of Jesus and so on, which is true. But when we look at the context, we see that Paul is saying, I can live that way also. I know how to be abased and I know how to abound and I can do all these things through Christ. Well, can we use this verse to encourage another person and encourage ourselves? Say, I can do this, of course we can. But when we see the context of, when we see the context in which the scripture is mentioned, then we know that this is the context. So that's the thing. So interpret it, look at the context, larger context. So secondly, when it comes to critical interpretation, the second thing is to interpret it in the light of progressive revelation. So what is progressive revelation? We see that scripture, we understand the Old Covenant and the New Covenant. We understand the Old Testament and the New Testament and we see that certain things do not continue after the cross. For example, the sacrifices which were pointing to the cross. So these were symbolic, these were the shadow of the things and we have the substance. So beyond, after the cross, these practices were discontinued. So because we have the substance now, whatever they were pointing to had actually happened. By one sacrifice, he has perfected, he has perfected for those who are being perfected. So we see that and so we need to understand scripture in the light of progressive revelation so that we don't teach something unless we don't teach something which brings people into bondage. Now if you look at Galatians, the book of Galatians, that is what is happening. In the book of Galatians, Paul talks about some Judasers or he says false brethren who came and who were teaching the church that they need to be, Can I just a minute, I'm just coming to that. So they need to be circumcised even if they put their faith in Jesus, if they are born again. They need to be circumcised, they need to keep the Lord Moses in order to be saved. So then the whole book of Galatians, Paul writes about how did you receive Christ? How did you receive the Holy Spirit? How did you receive the gifts? So he says, was it not by faith? He goes on to teach that. Okay, yeah, Kennedy, go ahead please, you have a question. You might have to unmute your mic or you can put it in the chat as well. Okay, so you can do that. So we'll just keep going until you do that. So look at it in the light of progressive revelation. So that's the second thing. Third thing is, look at it in harmony with other scripture. Okay, so you look at several other verses in order to see, okay, is this in contradiction with other verses or seemingly in contradiction with others? What I'm going to teach. You know, is it in harmony with other scripture? Is it in harmony with the character of God, the nature of God? Is it in harmony? Is it in line with other scripture? Okay, and then so that's the third way to see that's the third, what do you call method or third rule in interpreting scripture? You know, is it in harmony with other scripture? Okay, Subajit, do you have a question or? Sorry, Pasha, my keys got pressed here. Okay, okay, okay, no worries. Okay, let's keep going. Okay, then the other thing is, interpret the clear or whatever, sorry, interpret the unclear, you know, something that seems to be not very clear. You know, we read it grammatically, of course it makes sense. We look at the historical information, you look at the context, but it's still a little unclear. Okay, so don't build a doctrine out of that. Okay, like some passages, you know, for example, look chapter 16 and verse nine. If you look at the notes, it's in the same section on interpretation. Look chapter 16 and verse nine. And the Lord says, now he's talking about the parable of where he talks about the mammon and he says in verse nine, and I say to you, make friends with yourself by unrighteous mammon and when you fail, they may receive you into an everlasting home. Now, this apparently was used by the Mormon church or sorry, this was used by the Catholic church. Talk about or to promote the whole doctrine of indulgences, right? So where you pay a certain amount of money and for obtaining a license to sin. So this was one of the scriptures that based on which, you know, the whole thing of indulgences. Another scripture, 1 Corinthians 15 and verse 29. Okay, where Paul makes a very categorical statement, verse 29. Otherwise, what will they do who are baptized for the dead? If the dead do not rise at all. Why then are they baptized for the dead? So the Corinthian church, he's talking about some practice is referring to a practice where there was, there seems to have been some form of baptism for the sake of the dead. Now, he doesn't condone it. He doesn't teach about it and any of the episodes, he doesn't say that, you know, this is something that needs to be done. But for the sake of the dead, that you do something that you get baptized or he doesn't say that. So he's referring to something that was happening there, probably a pagan practice. He's referring to something and he said, and the whole passage, if you see, and the section of that where this verse occurs, he's talking about resurrection from the dead. And he's refuting people who are saying that, you know, he's making a case for the resurrection from the dead. And he's refuting people who are saying that, you know, there is no question. So there, he says, yes, Maggie, question. You can finish the section, Simon, I'll ask the question. I'm so sorry. So you can finish this point and then I'll ask the question. Yeah. Okay. Okay. So one Quentin 15 and verse nine, you know, he talks about how Christ died for, for our sins, according to the scriptures, he was buried a rose again, according to the scriptures. And then he's, you know, he's talking about the burial and the resurrection and how that's a reality and, and so on. And then he goes on to, you know, talk about this in verse 29, and he says that, you know, why are you doing this? Why is this baptism happening for the dead? So he's referring to that and he's saying, you know, you people, you know that there is an afterlife, you know that there is a resurrection from the dead. And, and, you know, with that in mind, you are doing this, right? For the sake of those who are already dead, you know, you're trying to do something here. So you also know that there is a, yeah, there is an afterlife that there is resurrection from the dead. So he's, he's referring to this, this practice. And he's talking about this. So, you know, if we use this verse in order to do something for the sake of those who are already dead, then we would be in error. Right. So it, so, you know, if it is an unclear verse, if it is something that is not very clear, not. So we interpret it in the light of other scripture, which, which are very clear, you know, which is very sure, which is established. So we interpret it in that way. Okay. Yes, Maggie. So you can ask a question now. Thank you, sir. My question is, my question comes from section two on. It's unfunded. Interpreting the scripture in the light of progressive revelation. Yeah. In case of polygamy where Paul told Timothy that in the Oversea or Deacon must be above reproach and the men of one wife. Yeah. If we, in the church, we are presented with someone with, before he was a believer, he had two wives or three wives, and then it comes to cross. How can we handle that? So, okay, so you're talking about a culture where there is polygamy and this person. So currently having two wives or three wives, is that the scenario? Yes, sir. Okay. So now that's a difficult, you know, that's a difficult thing to do. So how would we do that? Okay. So currently, is he, you know, so that's the thing, you know, currently, is he living with all three? Or is he separate? Right. So these are living with all three. Yeah. So, but he's a good believer and he's faithful and he's, you know, so maybe, you know, this is what I would do. You know, I would probably not make him a deacon or, you know, a visible kind of a thing, ministry or not, you know, in terms of spiritual ministry. If he's continuing to live that way. Okay. Now, of course, he didn't know it was done in ignorance or maybe that was the tradition that was a culture and he has, you know, done that. So in my, this is just my opinion, probably we can think about it and see how we can handle it. Of course, we, I'm just saying this because I've not faced that situation. So, okay, let's, let's think about it. Let's thank you for that question. Let's think about it and see how we can handle it. If we have, you know, such situations on church. Okay. Sam, I think we'll, yeah, go ahead. Thank you. Just a suggestion. I loved what you did last semester with our financial steward where we had a document where we put all the questions and we would refer that every now and then see. So I'm just suggesting if we could do something like this. Sure. Sure. Yeah. So these are some great questions which we normally, which may not be, you know, part of your culture, but then in other culture it happens. So it's great. Thanks, Sam. So we'll do that. Hi. Okay. So we'll do that. I'll, I'll just put, you know, I'll give you guys a link and then you can enter the questions, whatever questions you might have. And we'll try to answer that during the course of the class. Okay. But this is one section, you know, this interpretation of scripture. This is one section. And then we will onto the actual, you know, the specifics of biblical preaching. Okay. There are just two other things is interpreting the spirit of the passage. Okay. And not necessarily the letter where Matthew seven and verse five, which Jesus says the Lord Jesus says, removed the plank from your own eye. And then you will be, you will see clearly to remove the spec from your brother's eye. So, so what is he saying? He's saying it is, of course, again, a figure of speech there. But he's saying, you know, you have something in you, you have actually you yourself are doing something that is wrong. Or you yourself are living a sin, or maybe you are living an unforgivable whatever it is. And you are trying to help another person who is having a similar situation. So he's saying, you know, first you remove that, remove the plank. So it does not mean that there is a, you know, it's a hyperbole, which means it's an exaggerated figure of speech. Remove the plank, which is in your eye in order to clear the spec in the other person's eye. Okay. And lastly, of course, interpret with dependence upon the Holy Spirit. You know, very, very important. He's the author of scripture, the entire scripture inspired by the Holy Spirit. And therefore we interpret depending with our full dependence on the Holy Spirit. Right. So with that, we come to the end of this section. Sam, thanks for the suggestion. I'll put up a link where you can, you know, enter those questions and thank you for all the questions. We will try to answer the rest in the next class. Okay. So God bless. I'm going to stop the recording here. We'll meet in the next session. Thank you so much for a beautiful class.